IMAGE  EVALUATION 
TEST  TARGET  (MT-S) 


A 


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vl% 


z 
% 


1.0 


I.I 


11.25 


U^  12.8 


2.5 


1^   Ik    III  2.2 

1^  1^  lllllio 


1= 
U    11 1.6 


.rm 


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Photographic 

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CIHM/ICMH 

Microfiche 

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microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductions  historiques 


Technical  and  Bibliographic  Notes/Notes  techniques  et  bibliographiques 


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reproduction,  or  which  may  significantly  change 
the  usual  method  of  filming,  are  checked  below. 


I — I    Coloured  covers/ 


Couverture  de  couleur 


I — I    Covers  damaged/ 


Couverture  endommag6e 

Co^  ers  restored  and/or  lai 
Couverture  restaurie  et/ou  pellicul^e 

Cover  title  missing/ 

Le  titre  de  couverture  manque 


I — I  Co'  ars  restored  and/or  laminated/ 

I — I  Cover  title  missing/ 

r~-\  Coloured  maps/ 

I — I  Coloured  ink  (i  e.  other  than  blue  or  black)/ 

I — I  Coloured  plates  and/or  illustrations/ 


Cartes  giographiques  en  couleur 

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Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 

Coloured  plates  and/or  illustrations/ 
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D 
D 


D 


Bound  with  other  material/ 
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La  re  liure  serrde  peut  causer  de  I'ombre  ou  de  la 
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Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
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II  se  peut  que  cortaines  pages  blanches  ajouties 
lors  d'une  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  cela  dtait  possible,  ces  pages  n'ont 
pas  6t6  filmdes. 


0 


Additional  comments:/ 
Commentaires  suppldmentaires; 


Various  pagings. 


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point  de  vue  bibliographique,  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  mdthode  normale  de  filmage 
sont  indiqu6s  ci-dessous. 


□   Coloured  pages/ 
Pages  de  couleur 

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n 


Pages  endommagdes 

Pages  restored  and/or  laminated/ 
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ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
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etc.,  ont  6t6  film6es  d  nouveau  de  facon  d 
obtenir  la  meilleure  image  possible. 


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Ce  document  est  film*  au  taux  de  reduction  indiqui  ci-dessous. 


lUA 


ryx 


y 


12X 


16X 


20X 


26X 


30X 


24X 


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Th«  copy  filmed  h«r«  has  bMii  raproducad  thanks 
to  tha  ganarosity  of: 

Seminary  of  Quebec 
Library 

Tha  imagaa  appaaring  hara  ara  tha  bast  quality 
possibia  considaring  tha  condition  and  lagibility 
of  tha  original  copy  and  in  kaaping  with  tha 
filming  contract  spacificationa. 


Original  eopiaa  in  printad  papar  eovars  ara  filmad 
beginning  with  tha  front  eovar  and  anding  on 
tha  last  paga  with  a  printad  or  illuatratad  impras- 
sion,  or  tha  back  covar  whan  appropriate.  All 
othar  original  eopiaa  ara  filmad  beginning  on  the 
first  page  with  a  printed  or  illustrated  imprea- 
sion.  and  anding  on  the  laat  page  with  a  printad 
or  illustrated  impreaaion. 


Tha  last  recorded  frame  on  each  microfiche 
shall  contain  tha  symbol  —»•<  meaning  "CON- 
TINUED"), or  the  symbol  y  (meaning  "END"), 
whichever  appliee. 

[\Aapa,  plataa.  charts,  etc.,  may  be  filmed  at 
different  reduction  ratioa.  Thoaa  too  large  to  be 
entirely  included  in  one  expoaura  are  filmed 
beginning  In  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  aa  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


L'exemplaire  filmi  fut  reproduit  grAce  k  la 
gAnArositA  da: 

SArninaire  de  Quebec 
Biblioth^ue 

Lee  imeges  suh/antas  ont  4t«  raproduites  avec  le 
plus  grand  soin,  compta  tenu  de  la  condition  at 
da  la  nettet*  de  rexemplaira  filmA.  et  en 
conformity  avec  las  conditions  du  contrat  da 
fllmage. 

Lee  exemplaires  originaux  dont  la  couverture  an 
papier  eat  imprimte  sont  filmte  9n  commenqant 
par  le  premier  plat  at  an  terminant  soit  par  la 
darniAre  pege  qui  comporte  une  amprafnte 
d'imprassion  ou  d'illustration.  soit  par  le  second 
plat,  salon  le  caa.  Tous  lee  autras  exemplaires 
originaux  sont  filmis  an  commandant  par  la 
pramlAre  paga  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  at  an  terminant  par 
la  darniAre  page  qui  comporte  une  telle 
empreinte. 

Un  des  symboles  suivants  apparaitra  sur  la 
darni*re  image  de  cheque  microfiche,  selon  le 
cas:  la  symbols  -^  signifie  "A  SUIVRE '.  le 
symbols  V  signifie  "FIN". 

Les  cartes,  planches,  tableaux,  etc..  peuvent  Atre 
filmte  A  dee  taux  da  rMuction  diff6rents. 
Lorsque  le  document  est  trop  grand  pour  dtre 
reproduit  en  un  seul  cliche,  il  est  film*  d  partir 
de  Tangle  supArieur  gauche,  de  gauche  A  droite. 
et  de  haut  en  baa,  en  prenant  le  nombre 
d'imagas  nteessaire.  Les  diagrammes  suivants 
illuatrant  la  mAthoda. 


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Le  S6avinaire  a»  Qu'bW' 
3_  rue  de  VUniversitfe, 

Qu4bec  4,  QUE. 


66' 


THE 


AUTHENTIC     REPORT 


OF   VHfc 


DISCUSSION, 

WHICH    TOOK    PLACK    AT 

TKE  L|]CTURE.ROOMOFTHE  DUBLIN  INSTITUTION 

BETWEEN 

THE  REV.  THOMAS  MAGUIRE, 

AND 

THE   REV.  RICHARD  T.  P.   POPE 


/  C  X  '*■ "  • 

D.  &  J.  SADLIER, 

1«4  WILLIAM  STREKT,  NEW  YORK 

128    FEDKRAI,    STREET,     BOSTON;     A  If  D 

in  NOTRK  DAMK  STREFT   MONTllEAL.  O* 

1856. 


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INTRO]) UCTOZIY  STATEMENT 


As  introductory  to  the  Report  of  the  important  Controversial 
Duscussion  between  the  Rev.  Messrs.  Pope  and  Maguire,  we 
feel  it  our  duty  to  lay  before  the  Public  the  arrangements  which 
preceded  the  meetings  for  the  above  object. 

A  meeting  was  held  on  Wednesday,  the  11th  of  April,  1827, 
at  the  house  of  Mr.  Tims,  in  Grafton  street,  at  which  Messrs. 
Pope  and  Maguire  were  present ;  when  it  was  resolved,  that  as 
the  points  about  to  be  discussed  equally  affected  the  Protestant 
and  Roman  Catholic  Churches,  so  there  should  be  an  equality 
in  every  particular,  in  order  that  the  public,  on  the  after  consid- 
eration, might  be  satisfied  that  the  Discussion  had  been  conducted 
in  the  most  impartial  manner,  and  entered  upon  with  the  spidt  of 
kindness  and  mutual  good  feeling. 

After  several  meetings,  in  which  we  have  the  gratification  to 
say,  every  disposition  was  evinced  on  both  sides  to  act  with 
liberality  and  candor,  while  at  the  same  time  principle  was  upheld 
with  uncompromising  steadiness,  the  Reverend  Gentlemen  having 
finally  settled  the  points  for  discussion,  and  the  undersigned, 
definitely  and  with  their  entire  approbation,  having  arranged  the 
preliminaries,  the  day  of  meeting  was  fixed  for  the  19th  day  of 
April.  From  the  impossibility  of  procuring  the  Rotunda  for  six 
successive  days,  (the  shortest  time  the  discussion  could  last,) 
and  no  more  spacious  or  equally  commodious  place  for  meeting 
presenting  itself,  the  Lecture-room  of  the  Dublin  Institution, 
Sackville  street,  was  taken ;  and  in  the  result  manifested  that,  as 

-     ' •''''■»  "^^"oaxijr  xiaQ  cuiiipciitju,  wiiaijuagmeni  ultimately 

approved 


^  INTRODUCTORY    STATEMENT. 

The  preliminaries  emtered  into  were  as  follows : 

I. 

'*'''fnf/T'''^T"/''n"  '^'  P''P"'"i  discussion  between  the 
Rev.  Mr.  Pope  and  the  Rev.  Mr.  Maguire,  April  12,  1827 

I.    The   Discussion  to  commence   on  ThursHiv    i\^^    iq#u 
m.a„,  and  oonUnue  from  day  today  unllleS^^^'  ""'   ''"" 

li.    Ihe  Meetmgs  to  be  presided  ovpr  hv  ♦«//%  r\.  • 
Protestant  and  one'lloman  Carolic  ^         Chairmen,  one 

HI.    The  business  to  commence  each  day  at  eleven  oVln^t 

"viil  i:ers,f:^^.;r  '"^  ^^"'""'"  -^  •"» «- d"a;:s 

party,' vIT  "'^"^"''^'°"  ""'»  'i>""«d  to  three  points  by  each 

MR.  POPE. 
1st,  Infallibility;  2d,  Purgatory;  3d,  Transubstantiation. 

MR.  MAGUIRE. 

^^J'^^n'^'T-  "S^*  °^  private  judgment  to  pronounce  unon 
the  «uMm/z«/.v,  ^niegr^UJ,  ^nA  canoniciUj,  ot"  Scripture  and 
to  determine  Us  meaning  in  articles  of  faith.       ^       '  ^""^ 

2d,    Ihe  justification  of  the  Reformation. 

3d,  The  Protestant  Churches  do  not  possess  that  uniln  whi^h 
forms  the  distinctive  mark  of  the  tme  Church  oicUL^^' 

V.   Ihe  points  to  be  discussed  in  the  following  order :      . ' 


1st  day, 
2d  do. 
3d  do. 
4th  do. 
5th  do. 
6th  do. 


Mr.  Pope,  1st  point. 

-  -     -     Mr.  Maguire,  do. 

-  -     -     Mr.  Pope,  2d  point. 

-  -     -     Mr.  Maguire,  do. 

-  -     -     Mr.  Pope,  3d  point. 

-  ■     -     -^'•-  Maguire,  do. 

V  J.  JNot  more  than  one  point  to  be  spoken  to  at  a  time. 

Vll.  ^o  new  poifft  to  be  spoken  to  by  either  party,  until  the 
pom  unde.  cons.demtion  is  /«%  and  finalkj  closed^  '^' 

.n  1     \      •    ^P^*'^^^^  and  replies  to  be  limited  to  half  an  hour 
and  each  point  to  occupy  but  one  day  at  the  utmost.  * 

JN.  B.  The  number  of  minutes  which  may  be  lost  before  the 
beginning  of  each  day's  discussion,  to  be  added  to  the 
period  ot  closing  the  business  of  the  day. 

the  sum^o?''''''"  *°  ^'  V''^'^'^  °"'^'  ^""^  ^^^"^^  «^^"  be  charged 
ine  sum  ot  ^  th^  surplus  of  money  so  collected,  after 

o:"^  n:'lv{t:dS;"''^  ^"'"'""'"  "^^  °'--'<'-  •»  "^  ^^-^ 

X.    The  MeetiuL'  to  he  nnen  to  the  Prr  >-    »— *  -  •  i 

Reporter  for  each  party  to  be  employed,  who  .hall  be^Je^poSre 


INTRODUCTOUY    STATEMENT.  5 

for  the  accuracy  of  the  reports  that  shall  be  made  of  the  speeches 
and  entire  business  of  the  discussion.*  «peectios, 

and^'^nJ'pTol'rn'"^"'^  ^°  ''  •^^^^•'^''  °"^  ^-"-  C^^'""'- 
bado":   ^°  '"^'"^*'°"  ^^  '^«  ^d'"i«ed  of  approbation  or  disappro- 

by fh"ii  Ja'jnr.'nr'^r  p'^'^^f 'I'  'P^''^''  *° ''«  authenticated 
by  the  signatures  of  the  Rev.  Mr.  Pope,  and  Rev.  Mr.  Maguire. 

1.  Maguire,  p.  ^.  Singer, 

Richard  T.  P.  Pope,         John  Lawless. 

««rf^.,^«.rf.  on  the  part  of  the  above  Gentle  J^  :e%ecMrf.    ^ 

h„t  th.  7^' T  ''i'^'^""  *° ''"  permitted  to  address  the  ..retina 
but  the  Rev.  Mr.  Pope,  and  Rev.  Mr.  Maguire.  ^ 

with  the  RpT'  r  '^f  '"'^''"T  *"  '"^^'"^^'•^  •"  ^")^  ^^-y  whatever 

::;l^':f''tre-d^cti^^^^^^  ^'^^^  "^™^^'  ^^  -^^^  '^^  -^j-t 

III.  The  undersigned  to  be  at  liberty  to  explain  any  part  of 
the^rehixiinary  arrangements,  if  called' upon  t'o  do  soYom  the 

^f^^'  '^he  Chairmen  are  requested  to  preventany  manifestation 
tr^.  "'  ^-PP-"--.  and  I  e„f„.e^perfe"c[trr 

DuUin,  ,m  April,  1827.  J.S  L.T.:;. 

HI. 

'I.    1  he  parties  not  to  exceed  four  soeerhp^  po^k  a     ■ 

tt«  ,,ou,-  fixed  f<,rc„„,„e„ci„g  the  dtusstent'llcrd^v) 

1* 


6 


INTRODUCTORir    STATEMENT. 


ahnll  be  added  to  the  time  allotted  to  the  last  speaker,  on  each 
day,  so  as  to  complete  his  half  hour,  should  he  desire  to  continue 
for  that  time,  although  such  addition  shall  exceed  three  o'clock 
by  so  many  minutes.  p.  M,  Singer, 

20M  Jpril,  1827.  John  Lawless. 

The  chairs  having  been  taken,  on  the  morning  of  the  19th  of 
April  by  Admiral  Oliver,  as  the  Protestant,  and  Daniel 
O^CoNNELL,  Esq,  as  the  Roman  Catholic  Chairman,  the  latter 
briefly  observed,  '•  That  he  considered  it  necessary  to  state,  that 
the  Gentlemen  who  had  been  appointed  to  make  the  preliminary 
arrangements  would  read  the  particular  rules  by  which  the 
meeting  was  to  be  governed ;.  and  as  he  felt  assured  that  the 
mere  reading  of  the  rules  would  be  quite  sufficient  to  induce 
every  gentleman  to  comply  with  them,  he  would  not  make  any 
further  observations." 

The  friend  appointed  by  Mr.  Pope  having  been  then  called 
upon,  the  document  No.  2,  was  read,  as  containing  the  rules 
immediately  relating  to  the  meeting. 

The  undersigned,  in  making  the  foregoing  statement,  have 
discharged  a  duty  which  they  felt  to  be  incumbent  upon  them  ; 
and  they  have  to  express  their  gratification,  that  so  important  a 
discussion,  and  one  so  likely  to  excite  the  mind  beyond  the  exact 
limits  of  discretion,  was  conducted  with  becoming  zeal,  but  at, 
the  same  time  with  good  feeling,  and  a  conduct  suited  to  the 
momentous  business  in  hand.  They  are  also  equally  gratified, 
that  the  arrangements  which  they  entered  into,  were  such  as  to 
give  satisfaction  to  the  auditory,  and  ensure  that  regularity  and 
silence  which  became  the  solemnity  of  the  occasion. 

P.  M.  SINGER, 
JOHN  LAWLESS. 


I  certify  that  the  Report  of  the  recent  Discussion  between  Mr.  Pope  and 
myself,  as  published  by  Messrs.  Coyne,  Tims,  &  Curry,  is  alone  authentic, 
each  proof  sheet  having  received  my  signature. 
June  14,  1827.  THOMAS  MAGUIRE. 

Philip  Dixon  Hardy, 
James  Sheridan. 


Icertify  that  the  Report  of  the  recent  Discussion  between  Mr.  Ma<nura 
and  myself,  as  published  by  Messrs.  Coyne,  Tims,  &  Curry,  is  alone  authe'ntic, 
each  proof  sheet  having  received  my  signature. 
June  14,  1827.  RICHARD  T.  P.  POPE. 

James  Sheridan, 
Philip  Dixon  Uardt. 


CONTROVERSIAL  DISCUSSION 


First  Day.— April  19,  1827. 


SUUJECT.-The  Infallibility  of  the  Roman  Catholic  ChufxiK 

The  Chair  having  been  taken  by  Admiral  Oliver  and  Mr 
O  Connell,  and  the  particular  rules,  by  which  the  discussbn  wai 
to  be  governed,  read  by  Mr.  Singer. 

The  Rev.   Mr.   Pope  rose,  and  said— Gentlemen,  I   need 
scarcely  remark,  that  we  are  assembled  here  this  day,  for  the 
discussion  of  the  most   important  subjects   which  can^ossiblv 
.  engage  the  human  nund.     We  are  no!  assembled  to  debate  a 
question  relat.ve  to  the  politics  of  this  passing  scene--we  have 
not  come  here  for  the  purpose  of  discussing  matters  whTchcon! 
cern  us  merely  as  the  inhabitants  of  this  lower  wor7d     but  To 
debate   op.cs  of  the  most  vital  consequence  to  us  as  immortal  Ld 
accountable  bemgs.    Let  us  then,  in  entering  on  this  m^mlntous 
discussion,  divest  ourselves  of  every  party  feelinc,  and  col^o 
the  consideration  of  the  subject  before  us  with  minds  unblssed 
and  unprejudiced.     And  here  it  may  not  be  uninterestin"    o  thl« 
rneeting  to  be  put  in  possession  of  L  circumstances  wlidi  led 
o  he  present  discussion.      While  in  Longford,  in  November 
last,  I  received  a  letter  from  an  individual,  ^vho  n  I  afrerw^rda 
d^covered  to  be  a  Roman  Catholic  of  no  incLsiderable  nfZa! 
Uon)  .n  which  It  was  stated,  that  I  was  challenged  bj^^a  Ro?^ 
Catholic  Clergyman  to  meet  him  in  public,  for  the  purpose  of 
discussing  the  points  of  difference  befween  the  ProtSnt  and 
the  Roman  Cathol  c  churches  •  and  th-i«  T  h^A  i\  ''^^7^:'^"*  ^"^ 
.uai,,  of  defending  .he  prind  fc"  «hth    t   nTa.L^'^TI^f 
expos,„g  ,„  ,he  face  of  the  world,  the  errors  of  The  cl,ur"h  of 
Rome,  if  any  sue ,  errors  existed.     I  considered  it  iudic  ous  L 
wa,t,  until  the  challenge  should  reach  me  in  an  au  I  endc  form 

carrick.o„.shyo;,;;nd"XL::.i;^Treef3b''; 

the  Rev.  Mr.  Maguire,  in  which  wa,  the  foUoZg  pa^^e :  jI! 


°  THE    INFALLIBILITY    OP 

"Let  the  advocates  of  such  a  system,  the  Wolffes  and  the  Popei 
ot  the  day,  bring  the  matter  to  an  issue,  and  I  challenge  VVolflo 
or  Pope  to  meet  me  and  answer  the  question  of  the  Socinian, 

wron^'or  ifT  '^"^  ^T^''  "''  P""'*^  J"^«'"«"^  ^^at  he  ia 
u?7:       '[^\^y,^^  able  to  anavver  the  question   in  any  way 
but  that  m  which  the  Catholic  church  answers  it,  I  will  myself 
become  a  B.bhcal,  and  go  through  the  country  on  the  same^mi  - 
sion  as  they  are  on-but  they  will  not,  they  cannot." 
iho  rln.'"-^'*''r^  ''^*^'  Hibernian  Society,  which  took  place  on 
exnrlr/"^     ".r^'^'  '  ^^'""•^"ted  on  the  Socinian  question" 
thTif  th  ^  ^^'"•"g"^^^  to  meet  Mr.  Maguire,   and  requested 
that,  f  there  were  any  Roman  Catholic^  at  the   meeting,  they 
would  convey  my  answer  to  Mr.  Maguire.     Fearing,  however, 
hn   117  t    7;'«t':>f  •"'ght  escape  his  notice,  and  being  anxious 
that  he  should  not  be  ignorant  of  my  readiness  to  meet  him,  I 

CalZ  VT'c""  '^^  ^^'^°'-  °^  '^^  Roscommon  and  Leitrim 
Gazelle,  which,  after  treating  on  the  subject  of  the  Socinian 
controyersy  concludes  thus  :_"  And  now.  Sir,  in  conclusion" 

i^X\T'^  ^^u""'^^  ^^"*  '  ""^  '^^^y  t«  ^*««"««  the  subject  of 
«ii3  letter,  or  the  Roman  Catholic  controversy  generolly,  with 

v"ei;:^v:i:^["''"^^"'^'"^"''^''^^     "-«-  -t 

««-^"5*!'  ^u  ®"'  gf  "tiemen,  was  my  acceptance  of  what  I  con- 
ceived to  be  a  challenge  from  Mr.  Maguire.  .  Some  time  af'er, 

Tn     K    u^P^'"'"''  '"  ^^^   ^'^^%  Register,  from  Mr.  Mnguire 
m  which  he  gives  the   following  repo^'rt  of  a  part  of  his  sp^e  ch 
at  Carnck-on-Shannon:_"  I  there  observed,"  he  says,  "  that  in 
iTT  ?[/r»"'"  ^"••t^^^'ty  of  mind,  and  sophistry  of  argu" 
ment,  the  Bibl.-men  stood  unrivalled;  but  that  were  I   to  meet 

thfs  hnn^'"'  '  T  '*^'  ^'■'"^  °^  P-^'^'"'^'"'  disputation,  (and 
him  iZ  f  ';°:^P'""^"t  I.  intended  for  you)  I  lould  cmifine 
him  to  a  few  solid,  stubborn  objections,  of  which,  if  he  gave  a 
clear  logical  solution,  I  myself  would  become  a  Ciblicll,  and 
raise  my  feeble  voice  in  the  loud,  holy,  profitable  cry."  To- 
wards  the  conclusmn  of  this  letter,  he  grounds  a   proposal  upon 

iecT'T^  ''<'^-  ^-  '""'^  "^^^''  S--'^"''  "'^"^^'3%  "  That  the  ob- 
jecii...  ^H.ie  Socinian  remains  unanswered  and  unanswerable, 

ir^Hwr^'S  """"^  P'"''^''"^  of  private  interpretation  alone  consid- 
ered). His  proposal  was  as  follows  :— "  Should  you  have  the 
manliness  to  make  this  necessary  admission,  which  I  must  insist 
upon  as  a  ainegua  nan,  I  shall  afibrd  you  ampler  canvass,  and  a 
rougher  sea,  viz  :  of  all  the  charges  which  have  been,  and  now 

chnrrrl'''T^?«''''"?V^^^  ^^^'""'"^^  «^  the  Roman  Catholic 
church  you  shall  be  at  liberty  to  select  whafevfirth.-*^  -'ou  d-'-m 
most  glarmg  and  untenable.'  whilst  I,  in  my  turn,  shall  bring 
three  prime  charges  against  the  doctrines  of  your  church,  and 


THE    ROMAN    CATHOLIC    CHURCH. 


9 


thus  ^ve  shnll  be  both  plaint'ifl'  and  defendant  leciprocallv  "  Fn 
my  next  letter  to  Mr.  Muguire,  I  observed,  .^  It  J^^^ni  fro  u 
your  own  report,  that  you  either  did  not  challenge  Vne  or  hu 
you  have  retracted  the  chullenjre  ;  the  expression  ♦  were  I  to 
meet  the  arch-crusader,'  convoyin^r  most  undoubtedly  a  very  difl 
feront  „u;u.ung  r,o,n  that  contained  in  the  words,  ^l  ch^nl 
VVolfle  orPopeto  meet  me.' ascribed  to  you  in  the  RelZJ 

i    n^t  'rr''^"''"''^"^""  either  publid'y  tocoits   fc  you 
d  d  not  challenge  me,  or  to  meet  me  for  publi^  discussion,  'Utrum 
horum  n.av.s  acc.pe.'     I  write  strongly,  but  not  in  thelnZ 
of  polenuca  bravado."    I  .hall  now  read  to  you   hi  conclucC 
paragraph  of  Mr.  Maguire's  last  letter  :     u  {  do  de  cl  "re    d  1^ 
mctlv,  that  I  never  did  invite  you  to  a  viva  roc    disputa  ion  t 
and  fas  distinctly  declare,   that  I  now    accept  yS  chah  n'oT 
and  W.I1  meet  you  at  the  Rotunda,  in  Dublin."  Te lay     ITo 
never  d.d  challenge  me-you.  gentlemen,  will  judge!  wheLr  I 
had  not  reason  to  consider  his  speech  reported  in  itl   „^J  * 

'=^n.ng-br^:;^r;^ 

PermUme  t'o'  "'^  '^'J'"'  'pponent'a'nd  Se^d"'"'   '" 
ance  r  Mr   'Vj;.^"'''^""'''''  '^'''  '''  ^'^""'^  hail  the  appear- 

himself.  The  present  meel&t^^^  '''•"^^"' 

characte%  and  will  HnnhfUco  i      ^®"^'"v  «ne  of  a  very  pecuhai 

in  the  his t'o^y  oF  tiis  CO  X      '^f  f  ^  ^^  '"^  -«"^«-ble  event 
Curtis,  the  Titular  PrimnT^*  •  ''"!:^  °"  ^^^  '^"^  hand  Dr. 

proceed  n's.  bu7  nn  t^    '^.''''''T"'?^  ^'^  disapprobation  of  the 
ArchbiS  of^^hl         .  °?^^hand,  has  the  Roman  Catholic 

•  ^iiu  snop  ot  i'ubhn  interfered  to  orevpnt  Mr   tvt„  r 

attending  here  this  dav  ?  nr  h-.!  .i!    ^^^^^^  ^1^^'  ^Wagune   from 

le  extrinJino  (J^dmore)  taken  any  notice  whatever  of 

le  exiraordmary  circumstanpp  «f  ^^„  „r /l.    ^.        '"tieveror 


10 


THE    INFALLIBILITY    OF 


the  subject  they  have  given  an  indirect  sanction  to  the  proceed- 
ing ;  for  they  possess  the  power  of  preventing  Mr.  Maguire 
from  attending,  and  that  power  they  have  not  exercised.  I 
believe,  I  am  right,  in  stating  that  there  are  some  Roman  Catho- 
lic Clergymen  here  this  day.  I  hail  their  presence  amongst  us 
with  great  satisfaction,  as,  in  my  mind,  by  their  attendance,  they 
also  give  their  sanction  to  the  proceedings.  With  respect  to 
the  preliminaries,  I  have  one  observation  to  make — it  regards 
myself— it  is  thought  by  some,  that  I  possess  a  talent  for 
declamatory  speaking.  Supposing  this  to  be  the  case,  I  am  by 
the  arrangements,  which  have  been  entered  into,  relative  to  the 
mode  in  which  the  discussion  is  to  be  conducted,  precluded  from 
avLiUng  myself  of  any  advantage  which  this  talent,  if  I  possess 
it,  might  give  me — as  it  has  been  agreed  upon  -that  neither  my 
reverend  opponent  nor  myself  shall  be  allowed  to  address  the 
meeting  for  longer  than  half  an  hour  at  a  time — my  soarings 
must  be  contracted — my  pinions  must  be  fettered  down.  It  is 
not  by  flights  of  fancy  or  poetical  allusions  that  this  meeting  is 
to  be  swayed — argument  is  the  only  weapon  that  can  be  wielded 
here  this  day.  We  must  be  governed  by  the  only  unerring 
standard, — the  word  of  God.  One  word  to  the  gentlemen  of 
the  public  Press — all  I  ask  is  justice — justice  alike  to  each  of 
us — let  our  principles  and  opinions  go  fairly  before  the  world- 
let  the  world  scrutinize  and  examine  them,  and  then  give  its 
verdict — I  shall  not  at  present  occupy  more  of  your  time. 

Mr.  Maguire  rose,  and  spoke  to  the  following  effect : — Gen- 
tlemen— As  my  friend,  Mr.  Pope,  has  entered  into  a  very  long 
narrative,  touching  the  circumstances  that  have  led  to  the  pre- 
sent discussion,  it  will  not  be  considered  egotism  in  me,  if  1  give 
you  a  brief  sketch  of  them,  as  far  as  they  regard  myself.  I 
happened,  last  November,  to  come  to  the  town  of  Carrick-on- 
Shannon,  on  private  business  of  importance,  and  I  solemnly 
assure  you,  that  I  was  not  aware,  until  I  arrived  in  Carrick,  that  a 
meeting  of  the  Catholics  of  Leitrim  was  about  to  be  held  there. 
I  was  pressed  by  a  few  particular  friends  to  remain  for  the  meet- 
ing which  was  fixed  for  the  next  day  ;  and  on  attending  at  the 
meeting,  a  resolution  on  the  subject  of  education  was  put  into 
my  hands  to  move.  In  doing  so,  I  prefaced  it  with  a  few 
observations,  and  I  distinctly  recollect  saying,  that  my  great 
objection  to  the  disputations  upon  the  indiscriminate  circulation  of 
the  Scriptures  was,  that  they  all  ended  in  a  wordy  war,  and  mis- 
erable snepchifying-  I  objected  to  that  course,  and  I  said,  that 
on  the  contrary,  solid  argument,  logical  deduction,  and  close 
fighting  should  be  adopted.  I  went  on  to  say,  that  such  was  the 
course  I  was  determined  to  pursue ;  and  that  xvere  I  (you  will 


THE    ROMAN    CATHOLIC    CHURCH. 


11 


e  proceed- 
.  Maguire 
rcised.  I 
lan  Catho- 
Tiongst  us 
ipce,  they 
respect  to 
it  regards 
talent  for 
e,  I  am  by 
tive  to  the 
uded  from 
'  I  possess 
leither  my 
Idress  the 
^  soarings 
/n.  It  is 
meeting  is 
)e  wielded 
^  unerring 
Ulemen  of 
0  each  of 
e  world— 
3n  give  its 
ime. 


observe  that  my  expression  was  an  hypothetical  one)  to  meet  the 
arch-crusader  himself,  in  the  arena  of  polemical  disputation,  in- 
stead of  suffering  him  to  indulge  in  flights  of  fancy,  which  would 
only  obscure,  or  in  strains  of  eloquence  that  would  only  confuse, 
I  would  confine  him  to  a  few  solid  objections,  such  as  that 
respecting  the  Socinian,  which,  if  he  would  satisfactorily  solve  to 
me,  I  would  myself  consent  to  become  a  Biblical.      You  will 
observe  that  my  expression  was  put   hypothetically.     I  did  not 
say  that  I  would  meet  him,  but  that  were  I  to  meet  him,  I  would 
avoid  the  flights  of  fancy  and  speechifying,  and  confine  him  to 
a  few  solid  objections.     A  report  of  the   observations  which  I 
made  at  this  meeting  appeared  in  the  Weekly  Register,  and 
I  was  there  made  to  say  that  I  was  ready  to  meet  the   Popes, 
&c,  &c.     I  can  assure  this  assembly,  that  no  such  expression 
as  that  fell  from  me  on  that  occasion.  A  newspaper  controversy, 
the    necessary'   consequence   of    a  misrepresentation  on   the 
part  of  Mr.  Pope,  ensued.     Mr.  Pope  addressed  a  long  letter 
to  me,  through  the  columns  of  the  Evening  Mail.     In  that 
letter  he  attempted  to  solve  the  objection  with  regard  to  the 
Socinian.  I  replied,  to  show  that  he  had  not  solved  that  question  ; 
and  I  trust,  before  this  polemical  conflict  is  over,  to  prove  to  you 
that  he  has  not  solved  it,  and  that  he  never  will.     With  regard 
to  what  he  has  said  about  the  Roman  Catholic  Primate  of  Ire- 
land, it  would  have  been  more  dignified  in  Mr.  Pope  to  be  silent 
on  that  point. — I  avoided  hearing  or  seeing  any  thing  from  my 
own  Bishop,  Dr.  O'Reilly.     Since  I  came  to  Dublin,  I  have 
not  received  any  communication  from  him,  verbal  or  written. — 
If  I  have  thus  come  forward  in  this  public  place,  and  on  this 
solemn  occasion,  I  have  not  done  so  until  I  have  been  repeatedly 
challenged  to  the  conflict.     A  number  of  persons  were  hired,  I 
know  not  by  whom,  and  sent  round  my  parish  with  green  bags 
containing  copies  of  the  challenge,  which  they  circulated  most 
mdustriously  in  every  possible  direction.     The  challenge  was 
put  into  every  cabin,  it  was  posted  upon  every  wall  in  the  county. 
I  state  these   circumstances  to  you,   as  they  will   form  with 
you  some  excuse  for  the  appearance  here  this  day  of  a  man  who 
has  lived  amidst  the  bogs  of  Leitrim— a  man  who  has  been  the 
inhabitant  of  the  mountains,  and  who  never  before  addressed  an 
enlightened  audience  like  the  present.     It  must  appear  to  you 
from  this  relation  of  facts,  that  it  was  no  overweening  desire  of 
^at  pressed  me  forward.     Over  me  Dr.  Curtis  and 
sxercise  no  direct  control ;  and  I  trust  that,  in  hold- 
,  .Si'f>n  in  this  public  room,  I  do  not  involve   myself 

fi  Vi'S^'^^^'^'^-*^'^'  jurisdiction.  I  am  well  aware  that  the 
H^rellSJatKolill  Bishops  of  Ireland  never  will  recognize  the 
^^'ij^'iil^®  of  buljic  discussions  upon  matters  of  religion  in  this 


12 


THE    INFALLIBILITV    OF 


-y  .bin,,  like ";;  :Lct  .ti,"n  •„  & :""  "j'""""  «"n„ 

Have  srow,,  iVi.h  7/  ";  v,lf  td  Ib72  °'°'''  P""«P!''-'>vl"ch 
a;n  ready,  if  calied'„?„r;o'i;''dl°n'mv"1rr''Th:  /''"•■  ' 

challenge,  /.Z'.  fe"rfdr,:t;^X  e^l  /Td? {^ 

"ninj^rdero'nrcSlTD^n.'-^?  *°'^ 

Priamte  of  all  I  e  and  .  ,„  ,  ^"'■"^!  "'^  '*<'"""'  Cadiolic 
eraunating  from  h  n  wi'th  „^^  'i'^^ ,'".  ''■"f""'"'  ")'  ""Ivice 
W..I1  awar-e  iharobedirce  i'orof  Z^  ''"",'"'  f'^''""'  '  »'" 
of  llie  Christian— I  knnw  L  ,t  a  S?"  """^  P"ncipnl  duties^ 
refuses  to  obey  , he  Sorit^L     .  ^P°''L'^  ''"'  "'  "«"  '«>  "ho 

dence  resiste  h  the  o£a"cea  of^God"  "T'  "^  "[""^  '''°"- 
damnation.  I  would  not^heref„r.r'  I  P™™''"'' '«  Wmself 
doing  so,  I  would  be  li I'tv  of  ,  ■  'i  r'^>'-  ""^  ^"P^iof^.  as,  in 
mayliot  be  ou  of  nl-f..  7  '"'•■"'""  °'  ""»^'  Principle.    It 

di^advantageslder  vh  Ii  ,T  '°  T"""  '"  ^'"'  ">»  P^'-^"™' 

his  hands  J^Ar  2i  R  ''?'  '?  "^"'^^  '^^"^  ^'^^"'^^  i" 
novehv  to  /eccTn  n  end  it  \n^  f'  l'^''""  ^''!f ,""  ^'^^  ^'^^""«  ^f 
able  te^iiptation      He  h.T  n"    ^"'f'^'^Z^  ^  '  I^"ow,  is  a  formid- 

modern  times,  whose  pride  ^nd  lr\  """T  ^n ^  ''"""''^  "^ 
attentive*^,./    tt     i   P"^^,  ^^"^  self-interest  will  secure  him 

and  a  Serious  one.  t  .naVe-l."^^;  „   ;.'  ' ^i::^^^?^!' 
or  nojrround  for  -iHir-ir      t^     h  .    V    "^^  ^^'^  '"e  little 

TIT.    ^    '"y     3^  "o^-     Against  the  Greek  rlmrr-h—o-.  ,i„  t 
^ur.  i-ope,  in  fact  protests  against  every  churrh"  hni"  in  ""* 

especal  and  particular  ™aLar.  iol? ^eZt'T'.'ZsTZ 


THE  ROMAN  CATHOLIC  CHURCH. 


IS 


-errors  of  Popery  ;  and  if  any  errors  do  exist  in  Popery,  I  nm 
ready  to  protest  as  strongly  against  fhem  as  Mr.  Pone.  So  far 
I  an.  equally  a  Protestant  wuh  Mr.  Pope,  and  my  Protestantism 
goes  us  far  as  his,  consistmg,  as  it  does,  in  a  simple  negation  of 
lopery,.  .t  be  understood  in  the  sense  in  uhich  Mr.  Pope 
would  exh.b.t  It.  On  the  .other  hand.  Mr.  Pope  has  the  whole 
range  ot  Roman  Catholicism,  whence  to  select  three  favori  e 
charges  agamst  rny  known  and  established  principles.     Where 

si  o'f  [^nli:     :^u\ ^  '""" /^ ''^'''  ""^'"'^^ him  ?     In  the confes- 
sion  oftauh  wh>ch  he  n.ade  to  me,  he  admitted  the  doctrines  of 
the  1  runty,  the  Incarnation  and  Justification,  by  Faith  only. 
Now  there  ,s  not  one  of  those  principles  which  I  do  not  adnJt 
except  the  word  u  only."     So  fLr  it  is  difficult  for  me  to  se  eel 
three  prmcipal  charges  against  him.     It  is  true  that  Mr.  Pope 
has  volunteered  to  defend  two  points  which  he  does  not  entirdy 
and  undoubtedly  believe,  but  which  he  has  the  kindness'"  suo 
fo'vou'r.'  T    \u'''  ^- '^^^  P^^'"»'-^^ observations  to  ^ff^r 
,!f^llLr°K      ^'   t   '^P'"^"'  P--^^^^  °^'  t'^«  existence   of  a„ 
nfalhble  church.     Mr.  Pope  is  not  the  advocate  of  any  church 
I  avow  n^yself  the  child  and  champion  of  an  infallible^hu  eh! 
It  remains  for  you  to  see   whether  the  motives  of  credib  li 'j 
which  attach  me  to  that  church  are  defensible-it  remains  f^^ 

church  u'oof  t''^'\  ^^  ^"^^^'"^'  '^-'  ^h-t  esta^li  heda 
church  upon  earth,  and  endowed  it  with  infiiUibility,  be  crrounded 

t  anUv"T""~'^r""^^^"^  ^^'^'^  ^^^  P"-'^'-  faith  S  Chris' 
leilT  ^-'""."^^'V^  ^"'"'"^"  ^^^^«"  ^"d  common  sense.  It 
o  a  s^i.^..^r'T'-'^''-  ^''  ^J^«d«"ies  the  necessity  of  bendin" 
Ind  .Xolnti  '  "'^'  ''  establishing  a  principle  latitudinariaS 
an  1  .evolutionary  ,n  the  strictest  sense  of  the  words.  If  there 
ex  ^t  no  spiritual  authority  upon  earth,  to  which  man  is  to  y  e  d 
obedience,  I  assert  that  every  act  of  rebellion  against  the  church 
and  against  the  state  is  the  admitted  and  unqual ifiVd  ri^ht  o^ 

ro'rf  rr; 'o/?'r  '""^'''^  ^f  private  jud3.nentbe  l^undel 
thZl  ^^^,^'''''   ""J  "'^t'^'-e,  or    upon  the   positive  law  of  God 

xcepurn  :r  '"'•<!""  ""'  ^'^  ''^'''-      '"^^  1-^  has  made  no 
exception,  consequently  every  individual  has  a  ri-ht  fand  there 

his  priTate'tT'  "'f^  '"  "''^^r^  ''  P^^''^'  matleiV)  to  s  tup 
CO  .fin  tv"^  ft'w"'  against  the  laws  of  the  church  and  of  the 
,n  FnT  ^*  i  u""'  T^  Pnnciples  that  caused  tt:.  revolution 
in  England,  and  brought  a  king  to  the  block.     To  .luiilar  or in- 

•rtheZk"t  i^r'*  S"^hpnnc.ples  have  involved  Germany 
in  the  d^arkest  Atheism.  I  nold  in  mv  hnnd  fh.  w.-i.  ,.r  Z 
Rev.  .u,,  Kose,  dedicated  to  the  Bishop  of  "chester  "in  which 
he  laments  the  state  of  the  churches  in  Germany,' with  he 
pathos  of  a  Jeremy-he  describes  the.,  as  plunge"  in'^hejarke^! 


f^ 


14 


THE    INFALLIBILITY    OF 


«^n)ll"";    ;-'r'^  ^^'"^' '"  ^^^  ^*^"Pt"'-«  is  explained  away  there 
and  the  te«t  of  natural  philosophy  is  absurdly  applied  to  th.W 

once  recognized,  then  had  the  heretics  of  former  days   Ariim 
Cennthus,  Manlcheus.  &c.  as  good  a  right  to  the   elerctTnl 

sr  "'ft- th"^  ^r ''::  ^?i  -  «"^  '-tien;!;:  :rr,t 

century.  It  those  heretics  hud  a  riffht  to  exercisp  it  imnn  ,.,i.  * 
pnncjple  did  the  Catholic  church  co?.demn  thri!cutThem  off 
treated'!'"'"  n'  '"V"^'  '^'"'^  ^'  ^^^rist  said  those  slmll  be 
[can  n  ?  ''''"'1  "''^  ^'''''  '^^  "^"--^h'  ^'  l^^^thens  and  pub! 
licans  and  reprobates  upon  the  earth?  3Ir.  Pope  I  sudoosp 
recogmzes  the  first  four  councils,  and  the  Athanas  a^  creed~he 
must  then  adm.t  that  the  church  had  a  right  to  condemn  Arius 
Ji.utyches,  and  Man  r.hpii«.  «nri  ^.,^.„  ^*u.  „  u.     _."'^'""  ,^»^>'iis, 


Eutvchp<3    nnrl  Mu«.-  u"  ^"'"j"  """  ^  "«'"  »"  conoemn  Anus, 
^utyches,  andManicheus.and  eyery  other  heretic  and  heresy 
-r  the  first  four  centuiies  of  the  Christian  a^ra. 


that  appeared  for  ...  .„«,  .our  centu.ies  of  the  Christian  a^ra 

■^nlZfT^f^^^  '^'  power  in  the  church  to  condem    he^es; 

n  the  firs  century,  why  not  acknowledge  it  now  1     Gentlemen^ 

I  am  about  to  enter  upon  my  proofs  of  the  authority  of  the  CaTho-' 

hereaftoMnit  n''  ^"''^'  "'^  "'  *'^'*^  ^^'^  ^^  ^^P'^  discussed 
iiereattor,  but  now  you  are  about  to  hear,  what,  to  some  of  vo,, 

Z.\T7  '\r'T'''^^  d-trine  of  church  autho  it;,' vlS 
has  been  discarded  by  modem  Reformers  for  the  last  300  years 

,,  ^'V^.'^l^.f.— I  beg  to  call  upon  Mr.  Maguire  for  proofs  of 
the  Infallibility  of  the  Church  of  Rome.  ^ 

Mr.  Maguire.-I  shall  make  a  few  preliminary  observation* 
before  I  directly  enter  upon  the  subject.     If  t  :e  udimited  r  Tt 
of  private  judgment  be  recognised, 'then  will  a  seven-Told  sM 
be  thrown  over  every  error,  however   impure-every  heresv 
however  damnable-eveif  folly,  however  ridiculous.    ^It      1  b"^' 

ci^m    'Whafiy 'Pr'^K^'i^"^*^"^^^'  ^'^'^"-'  ^"^  ^-^^- 

cism.  V^tiat  will  each  of  the  heretics  say  1  "  I  exercise  mv 
judgment  conscientiously  and  to  the  best  of"  my  ability-i  ha^e 
prayed  to  God  that  he  n.ight  enlighten  me  wifh  hi  ^race  I 
mJ dPo  ;  V"  ""^"^  •"  "'y  P«^^-  '-  -rive  at  the  truth  'and 
God  '  ^.."""m"';  ""'  '^  '}■''  ^•^••'■^^  -  "°^  the  So'n  of 
chuicl  of  Christ,  and  which,  if  the  protecting  influence  of  the 
Almighty  had   not  been   extended   to  his  church,  would  have 

oftat  lir?  '^''T'Z  ^"1^''^'^'  ^''"^  ^'P^^'  the  fouls 
of  t^t  heavenly  and  noble  edifice,  become  justifiable.     How 

could  Mr.  Pope  blame  the  Arian  ?     Mr.  Popt  would  appe^il  to 

the  scrip  ures-but  in  wiin  he   would  appeal  to  the  J^IT, 

aguuisc  the  obstinate  Arian  or  Socinian."     They  would  in'reply 

appeal  to  their  conscience-they  will  say  that'  they  have  read 


THE  ROMAN  CATHOLIC  CHURCH. 


16 


the  scriptures,  and  that  they  have  as  good  a  right  to  interpret 
their  meaning  as  Mr.  Pope.     Can  Mr.  Pope,  who  recognizes 
the  principle  of  gospel  liberty,  blame  them  for  their  coiuiuct  1 
Will  he,  in  this  regard,  violate  that  principle  which  is  the  boast 
of  the  Reformation?     Who  is  to  judge  between  Mr.  Pope  and 
the  Socinian  or  Arian  ?     God  alone  can  be  their  judge,  and 
that  not  till  the  soul  is  separated  from  the  body.     Mr.  Pope  has 
called  upon  me  for  proofs  of  the  infallibility  of  the  church  of 
Rome.     I  beseech  you,  gentlemen,  for  the*  tender  mercies  of 
God,  as  far  as  in  you  lies,  to  divest  yourselves  of  every  feeling, 
of  every  prejudice,  of  every  prepossession  in  favor  of  your  own 
opinions  that  have  been  dear  to  you,  and  to  weigh  in  the  honest 
balance  of  sincerity  the  principles  which  I  shall  lay  down,  and 
wiiich  I  shall  invariably  found  upon  texts  of  scripture,  and  upon 
the  authority  established  in  the  church  for  the  first  five  ages  of 
Christianity.     I  assure  you  I   do  hope,  with  the  blessing  of 
heaven,  and  by  the  influence  of  the  Holy  Ghost,  to  make  some 
converts.     I  am  serious,  believe  noe.     Protestants  are  not  in 
the  habit  of  examining  the  Roman  Catholic  religion.     The  very 
name  of  Popery  is  sufficient  to  frighten  them— the  basilisk  does 
not  appear  haif  so  dangerous  in  their  eyes  as  Popery.     And  fot 
my  part  I  should  not  wonder  at  their  thinking  so,  if  Popery 
really  were  what  they  have  been  taught  to  believe  it  is.     It  is 
incumbent  on  you  then  to  commence  an  examination   of  the 
tenets  of  the  Roman  Catholic  religion.     The  first  text  to  which 
I  shall  refer  you,  is  taken   from  Laiak,  lix,  21.     It  is  admitted 
by  Protestants,  that  the  inspired  writer  in  this  passage  spoke  of 
the  church  that  was  to  come. 

"  This  is  my  covenant  with  thctn,  saith  the  Lord  ;  my  spirit  that  is  in  thee 
and  my  words  that  I  liuve  put  into  thy  mouth,  shall  not  depart  out  of  thy 
month,  nor  out  of  the  mouth  of  thy  seed,  nor  out  of  tiie  mouth  of  tiiy  seed's 
seed,  saith  tlie  Lord,  from  hencel'orlli  and  for  ever." 

But  I  need  not  dwell  at  length  upon  this  text,  as  I  am  fur- 
nished with  several  strong  and  conclusive  texts  in  the  JVew 
Testament. 

"As  the  Father  has  sent  me,  I  also  send  you,"  says  the  Lord,  addressm-^ 
iU8  Apostles.  Agam— "  Ail  power  is  given  to  me  in  heaven  and  in  eurUi" 
go  ve,  therefore,  and  teach  all  nations,  baptizing  in  the  name  of  the  Falher. 
and  ot  the  Son,  and  of  the  Holy  Ghost.  Teaching  them  to  observe  all* 
llimgs  whatsoever  I  have  commanded  you  :  and  lo :  I  am  with  you  all  days 
even  to  the  consummation  of  the  world,"-  ■JJaltheio,  xxviii,  18,  19,  20. 

Christ  here  declares,  that  the  -  power  given  to  him  by 
the  Father  he  communicates  to  hi..  .,  ,ostles  without  limitation, 
moral  or  personal,  ft  is  a  maxim  in  ethics,  Ubi  lex  non  dis^ 
tingini,  ncc  nos  distinguere  debemus.  The  Father  conC^-rred 
upon  Christ  infallibility,  and  here  he  directly  communicates  all 
his  power  to  the  Apostles.     Perhaps  it  will  be  said,  that  it 


!l!h 


to 

THE     INFALLIBILITY    OF 

...;;The  church  of  the  living  God,  is  the  pillar  and  the  ground  of  truth.'-- 


Again,  our  Saviour  says, 


Also  St.  John,  iv,  6.  ' 

.!.«  bcLc.h""i,  .".U  t  co„|iri''.S''  "  '^'•"'^' "»"  ^  «■'«'  ■  ^"'  I" 
giv'e  *r;c.rir«  To''':"^  ""'"^  ■*«  "  oom™„dme„.  here  .o 

.:";!•  icr;.'"^  "'■"^='"  ■»(  "■■"  "^ '» ">-  -  '^■''  h-iiiSd 

This,  no  doubt,  will  appear  a  novel  doctrine  to  mnnv  nf 

.t-ijurcn,  and  who   have   bno-  worshinnpH    tl>o   ;^^i        /  "  «'V 
judgment.     Again  we  read  i,!HebtlvTxiii!  17,         "'  """""^ 

you  °»y  °"  ^"''""-  '■"  ""^  »»"^l>  »»  I-""?  •»  render  an  account  of 

t  in,,,.  „i  „u,.  o,„,  |.|^i^_  ,_,^,^j  ji  j.^ii  ,|,„,^ 

necessary  consequence,  that  the  Bi,hop=,  to  whom  we  acttiow- 


THE    ROMAN    CATHOLIC    CHURCH. 


17 


ledge  no  obedience,  shall  be  accountable  for  the  salvation  oi 
our  souls  ? 

"  Oh !  Israel,  Israel,  destruction  is  thy  own— thy  help  is  only  in  nie." 
How  can  the  Bishops  be  accountable  for  our  souls,  if  we  do 
not  make  them  our  spiritual  guide's?     I  could  quote  twenty 
additional  passages  from  scripture  in  support  of  the  doctrine 
which  I  advocate,  as — 

•♦  Ye  are  the  li^ht  of  the  world"—"  ye  are  the  salt  of  the  earth"—"  what- 
•oever  ye  shall  bind  on  earth  shall  be  bound  in  heaven,"  &c. 

I  ask  you,  in  the  unaffected  sincerity  of  a  Christian  heart,  if 
Christ  did   not  intend  to   bind   mankind  in  obedience  to  his 
Church,  is  it  not  astonishing  that  he  should  have  put  forward  in 
so  many  and  such  clear  texts  of  scripture,  the  authority  of  that 
church  ?     I  challenge  Mr.  Pope  to  show  me  a  single  dogma  in 
the  Christian  dispensation  more  clearly  revealed  in  scripture. 
I  affirm  that  he  could  not  prove  the  divinity  of  Christ  upon  texts 
so  clear— that  cardinal  dogma  of  Christianity  is  not  established 
upon  texts  so  plain,  so  natural,  and  so  obvious.     The  Homilies 
of  the  church  of  England  tell  us  that  for  upwards  of  800  years, 
"all    Christendom    was    involved    in    damnable    idolatry  and 
error."     Could  Christ  himself  leave  hundreds  of  million««  of 
men  for  900  years  in  error  1     I  ask— would  he  lead  us  into  the 
^  belief  of  an  infallible  church,  possessing  not  uifallibility  ?     Hav- 
ing said  so  much  upon  the  subject  of  infallibility,  let  me  now 
?ive  you  the  belief  of  the  first  ages  of  the  church  which  are 
admitted  by  all  Protestants,  and  even  by  Luther  himself  to  have 
taught   the  truth,  and  to   have  been  pure    in   doctrine.     The 
quotations  which  I  shall  here  make  from  the  Holy  Fathers  will 
go  before  the  learned  world— I  will  tell  the  page  and  the  book 
in  which  they  will  be  found— I  have  myself,  in  seven  instances, 
consulted  the  originals,  and  finding  them  so   correct,  I  can 
vouch  for  the   accuracy   of  the  other  quotations.     The   first 
authority  M'hich  I  shall  quote  is  Irenaeus,  a  father  of  the  Latin 
church,  who  lived  in  the  second  centurv.     He  was  by  birth  a 
(xreek,  and  his  work  in  the  original  is  lost,  but  a  Latin  transla- 
tion has  been  preserved. 

tri^7^""°^?^' A»  ""^^^  x^-'"'  P'^'"  ("^^  '^  aUvidmg  to  the  derivation  of  do<.- 
vhif.h  i^.'  ^^  ^P^^^lf ')  "  >\not  from  others  that  truth  is  to  b&  souZ 
which  IS  easily  learned  y;;o,rt  the  Church,  {or  inihe  words  of  the  oriil- 
ZT  -^"f'  "'  -^  ecclesi&sumere.)  For  to  this  church  (he  conScs)  as 
into  a  nch  repository,  the  Apostles  con.mitted  whatever  is  divine  truth      ha?  ' 

Zunn;V    "u   'r''"^-'""Sht  thence  draw  the  drink  of  life      S? 'i,  Me 
way  of  life;  all  other  teachers  must  hr>  shupp»'l  «=  ,  i.i.., ..„„.,  ^A"      -X 

Teeoirse  be  t'd  foTh  '^  "7  ""'^^^l  ^  ^^^  °^  ^^^^^^^^  no! 
recourse  t.c  had  to   he  most  ancient  churches,  where  the  Apostles  resided 

M  oZi  i!  no^""^  "^«  truth  7--...V.  Heres.  hb.  iii  cap^iv,  ^.^e^oi 

2* 


18 


THE    INFALLIBILITy     OF 


But  they  who  imoui^n  tlip  frntJi  n.,,1  ^y,  1,^  ^  ^"'^  '°*^®  oJ  lucre. 
God,  their  fate  "s'^^fth  Dathan  a'nd  Ihi  '^  other,  to  oppose  the  cAurcA  of 
thoc/mrcAMni/v-o^r,cS««/,f  ««  ?"'  -l"  "'^  sch.smaUcs  ^vho  violate 
punishment  whlhSrSglXm.' "'"'"'*"  «c^e«c,_experience  the 

%  next  authority  is  St.  Clement,  of  Alexandria  Tih  ./.n_ 
TJr  °'.'lr^"'  P^Se  883,  Oxford  edition  He  w^s  a  G^t 
Father,  atjd  Master  of  the  School  of  Alexandria.  He  lived  In 
the  second  century.  "  '" 

jCTtallian  ,vho  flourished  in  the  end  of  the  second  century 

TtZiaT'Z"  p""r' '"  ''■^  '"•»'' »« P'escrip,: c:^: 

o,  page  331.     Edit.  Pamolhana,  1662,  says,—  ^ 

ESS?  s  "=- - '"'S's'.tsrH 


ecclestasttca  et  apostolica  discordat  traditione.") 


THE    ROMAN    CATHDLIC    CHURCH. 


19 


And  homi.y  the  6lh,  on  Leviticus  : — 

"Lotliim  look  to  it,  who  arrogantly  puffed  up,  contemns  the  apostolic 
words.  To  me  it  ia  good  to  adhere  to  apot'tolio  men,  us  to  God  and  his 
Christ,  and  to  draw  intelligence  from  tlie  Scriptures,  according  to  the  senses, 
tiiat  has  been  delivered  by  them.  If  we  follow  the  mere  letter  of  the  Scrip- 
tares,  and  take  the  interpretation  of  the  law,  as  the  Jews  commordy  explain 
it,  I  shall  blush  to  confess  that  the  Lord  should  give  such  law.  But  if  the 
luw  of  God  be  understood  as  the  Church  teaches,  then  only  does  it  transcend 
all  human  law,  and  is  worthy  of  him  that  gave  it" 

And  again,  Tract  29,  on  Matthew,  tome  3,  page  864 : 
"As  often  as  heretics  produce  the  canonical  Scripture,  in  which  e\ery 
Christian  agrees  and  believes,  they  seem  to  say,  '  Lo !  with  us  is  the  word 
of  truth.'  But  to  them  (the  heretics)  we  cannot  give  credit,  nor  depart  from 
thefirst  and  ecclesiastical  tradition:  we  can  believe  only  as  the  succeedino' 
churches  of  God  have  delivered."  ^  " 

I  may  observe,  there  is  only  a  translation  of  Origen's  works 
in  the  Latin  remaining,  except  a  few  fragments  of  the  original 
Greek.  St.  Cyprian,  bishop  and  martyr,  in  his  treatise  De 
Unitate  Ecclesice,  observe's  : — 

"  Mer)  are  exposed  to  error,  because  they  turn  not  tlieir  eyes  to  the  foun- 
lam  of  truth,  nor  is  the  head  sought  for,  nor  the  doctrine  of  the  heavenly 
Father  upheld,  which  things  would  any  one  seriously  weioh,  no  lon<T  ar^uino 
would  be  necessary.  The  proof  is  easy— Christ  addressees  Peter," I  sly  to 
thee,  thou  art  Peter,  and  upon  this  rock  I  will  build  my  Church,  and  the  "ates 
of  hell  shall  not  prevail  against  it.'  He  that  does  not  hold  this  unity  of  the 
Church,  can  he  think  that  he  holds  the  faith  ?  He  that  opposes  and  with- 
Ftands  the  Church,  can  he  trust  that  he  is  in  the  Church  ?"— Page  108,  &,c." 

And  in  his  fa6th  Epistle,'page  166,  Oxford  Edition  :— 
"Christsays  to  his  Apostles,  and  through  them  to  all  his  ministers,  who 
by  a  regular  ordination  succeed  to  them,— 'He  that  heareth  you,  heareth  me. 
and  he  that  despiseth  you,  despiseth  me.'  (Luke  x.  lb.)  And  thence  have 
schisms  and  heresies  arisen,  when  the  bishop  who  is  one,  and  presides  over 
the  Church,  is  proudly  despised— Duw  Episcopus  qui  unua  eat,  et  Ecclesict 
prcest,  contemntlur." 

Century  the  Fourth.— Lactantius,  a  convert  to  the 
Christian  religion,  the  most  accomplished  scholar  of  the  age, 
and  tutor  to  Crispus,  the  emperor  Constantine's  son,  and  who 
was  styled  "  the  Christian  Cicero,"--In  the  fourth  book  of  his 
Institutions,  c.  30,  p.  232,  Cambridge  edition,  thus  speaks  : 

"The  Catholic  Church  alone  retains  the  true  worship— this  is  the  source 
of  truth— this  is  the  dwelling  of  faith— this  the  temple  of  God,  into  which  he 
that  enters  not,  and  from  which  he  that  goes  out,  forfeits  the  hope  of  hfe.  and 
ot  eternal  salvation— o  spe  vilce  ac  salulis  etemce  alienus  est." 

Eusebius  of  Palestine,'  in  his  Pnimium  de  Eccles.  TheoL 
page  60,  Ed.  Colon.  1687: 

"  To  what  has  been  mentioned.  I  shall  add  mv  rpnannin"  «"  tu^  a:..:^u- 
ol  our  Saviour ;  but  nothing  newly  invented  froin  myself;'  Hothina  fVom'mv 
own  closet,  nor  rest.n-  on  the  opinion  of  my  own  sagacity.  I  shall  deliver 
Uie  uncorrupted  doctrine  of  the  Church  of  God,  whici,  once  received  from 
ear  and  eye  witnesses,  this  church  preserves  inviolate  "  ''^*'«v«"  '^ra 


Z 
1 


I 


20 

iHt    INFALLIBILITy    OP 

procl«„,ied,  ond  tlio  .ukwZ  "S       ,    '." '  '',<*'«re<l.  which  the  At>o"ll™ 
»«■!«, w,,,„,c.,ac galled. cSri     ""''■'■  ''"'/"">  I"'  cmmunlj, 

Epist.  ad  Marcell.  9,  1,  p.  996,  Ed.  Ben.d    1698  ■ 
.adwrClt^^^^^^^^^^^^ 

Ed^  B^edT'  '"  ""  "'"""^"'"^  o"  Ma.*ew.  e.  xvii,  p.  676. 

ohSsL<^*Lt"do«.tl'2};r'? '•■'"' *^ 

emhien,  „r  ,|,e  ehurch,  wii? "vS   .1  ?|1  rrf  r/°' '''"''iP  "  "n 
SStd1;r5l.^"°  -  ""'■°"'''*^  »'k -n  and  'Hi^.'d,'-^ 

oy  GeSTesl   „T  w"'  r-''';^"^  P'"'"'''^^  in  Latin 
Oxford,  and  X  U    t'^isdpt'cATl  ^^  ^hwaite.,  „1 

4»3— Ldit.  Quirini— IlomsB,  2740  :  **  '*'  P» 

unceTtiin"  S'"derus't  Jct^'fo;  ThTw? "t^  ''^ >^«  ''<  »«  "^n  into 
marks  by  which  you  may  Iearn'thn»  ut  ^  I  °^  «n'vation  holds  out  cer  ain 
Peace  trod  ;  whife  the  ^i  «  wUm  the  Hn/''|P?-''  ""^''^  the  MessengJof 
and  the  Prophets  and  ApoSles  poTnted  ^vLF'"'  Jr'^'^''  walked'over ; 
n  this  way  by  which  his^livine  Son  travpM.i  %u-^^-^  ^/^''"■'"  '^^  "«  walk 
leads  us  to  happiness."  "  travelled.     This  is  the  royal  road  which 

St.  Cyril,  patriarch  of  Jerusalem  ; 

out  a?yV.'rsi;i,rSXten"sS"?/l'^^^'^^«  ^'^^'^^'-'v.  and  with- 

and,„visib!eJ,eaVonCaSdearthIy»-S^^^ 
ibidem,  Cat.  4  No  20      <<  t     ^*      }-«'""»«"»,  18,  No.  2,  pacie  270 

nowdeli,e,ed:.Wh;The°hr^^fc-,'5«;=.i**.^^^^^^^^^^ 

Mr.  Pope  rose  and  said— Gentlpmr.n   T  «  j  •. 
consequence  of  an  observation  x!T;  n.""^  '*  necessary,  i„ 
towards  the  conclusion  of  h^  £    ^^""^  ^^^^  ^''''"  ^^''  Wuire  ' 
statement  relatTve  iT^'if ^V^^^^i?'^^  ^''l'  the  following 
you  a  document,  which"  was"  hant'/i  T*  J  '^'""  ""^'^^  ^«' 
the  slightest  hesilation  by  Mr.  Sbger  :  ^^""''  ""''^'"^ 


THE    HUMAN    CATHOLIC    CHURCH. 


21 


pist.  ad  Sera- 

n,  the  doctrine, 
L'h  the  Apostles 
ed.  On  these 
i«r  communion 

8: 

of  the  heretics, 
I  them,  but  in 

fvii,  p.  676, 

»re  out  of  the 

the  ship  ia  an 

planted  and 

3  sands,  can- 

iocia,  Lib. 

t 

'  and  beyond 
hurch— first. 

i,  28, 

d  in  Latin 
waites,  at 
bishop  of 
s.  t.  4,  p, 

to  run  into 
out  certain 
Jssenger  of 
lilted  over  ; 
let  us  walk 
road  which 


and  wilh- 
igs  visible 
270. 
which  are 

>  which  13 
riptures." 

sary,  in 
^aguire  ' 
Ilowing 
Bad  for 
«vithout 


"I  do  not  stand  forward  at  the  advocate  of  any  particular  church,  but  of 
the  great  leading;  d(jctrine9  held  in  toiiinion  by  tiiu  rcrornied  churchcH,  n» 
contained  in  their  pubhshed  crecda,  and  as  an  opposcr  of  the  tenets  of  the 
chunh  of  Rome,  acrainst  which  tJuty  in  (  ominon  protest. 

"  Our  controversy  is  not  about  church-government,  but  about  doctrines. 

"I  hold  the  doctrine  of  the  Trinity. 

"The  sufficiency  of  the  scriptures  to  salvation,  the  Apocrypha  havin* 
been  rejected.  r      ./ 1  a 

'•  The  utter  depravity  of  human  nature,  and  the  necessity  of  a  change  of 
heart,  before  the  ioiil  can  bo  admitted  to  the  kingdom  of  heaven. 

"The  guilt  and  condcMnnalion  of  man,  and  justification  before  God  by 
faith  nione,  m  the  finished  work  of  Christ. 

"  That  good  works  sprin-rout  necessarily  of  a  true  and  lively  faith. 

"I  protest  against  Infallibility;  doctrine  of  Suporerof-ation  ;  Human 
Merit;  Trunsubslantiution ;  the  Sacrifice  of  the  Mass;  Service  in  an 
unknown  tongue;  Communion  in  one  kind;  Adoration  of  Ima«^es-  and 
Invocation  of  Saints  and  Angels."  ° 

While  I  acknowledge  to  Mr.  Maguire,  that  I  could  not  sub- 
scribe to  every  one  of  the  39  articles,  I  beg  to  refer  to  the 
following  articles,  as  a  further  oxpo.sition  of  my  faith,— articles 
1,  2,  4,  6,  6,  7,  9,  10,  11,  12,  13,  14,  15,  IG,  17,  18,  and  all 
the  protestations  against  the  church  of  Rome,  contained  in  the 
other  articles.  Those  are  the  principles  which  every  real 
Protestant  professes,  and  to  them  I  most  cordially  subscribe. 

My  friend  has  complained,  that  he  has  discovered  no  tangible 
matter  on  which  to  oppose  me.  Mr.  Maguire  should  remem- 
ber, that  we  accuse  the  church  of  Rome  of  overwhelming  the 
whole  structure  of  Christianity,  by  the  addition  of  novel 
opmions  ;  and,  therefore,  he  cannot  find  fault  with  me,  if  my 
profession  of  faith  is  contained  within  a  much  shorter  compass 
than  his.  Mr.  Maguire  has  touched  upon  some  subjects, 
amongst  others,  the  right  of  private  judgment,  which  by  oui 
arrangements  were  not  to  come  under  consideration  until  a 
future  day— I  shall  npt  follow  him  in  his  wanderings,  but  shall 

at  once  proceed  to  the  subject  more  immediately  before  us 

the  proofs  of  the  infallibility  of  the  Roman  Catholic  church. 
My  learned  friend  has  endeavored  to  prove  his  point,  by  bring- 
ing forward  various  passages  of  scripture,  which  he,  no  doubt, 
looked  upon  as  proofs.  But  I  charge  him  at  once  with  a 
'' pettho  pnncipn,''  and-  maintain  that  the  onus  rests  on  him  of 
proving  that  the  church  of  Rome  is  the  church  of  Christ. 
Until  he  shall  bring  forward  proofs  to  demonstrate  this,  the 
passages  which  he  has  adduced  relative  to  the  church  of  Christ 
are  irrelevant.  My  learned  friend  has  also  brom^ht  forward 
various  quotations  from  the  Fathers.  While  I  admit,  that  as 
historians  and  witnesses  of  what  may  have  occurred  in  the 
times  durina:  which  thev  livfid.  wr  mnv  r^^oi.ro  *U(.  ♦..„*;.„„^..  _f 
me  If  athers  ;  yet  I  do  say,  we  are  not  to  place  any  great  weight 
upon  their  authority— and  I  contend  for  it,  that  we  are  only  to 


il 


S3 


TIIE    INFALLIBILITY    OP 


tenor  of  the  «acr«d  sc  uures  ^7"':''""^^  r"»«  *he  general 
remarks  upon  U,e  Fa^l'l '  h.  "r*"^  T'  '^''^  K«"^^"' 
by  St.  Au^ustia  andC    v/^^^  ?«  "/'^ice   given 


all  ca„on,cal  authorities  oV  the  sucTed  « JpT,^^^^^^^^       i^angelists  j  that  is,  in 
St.  Chrysostom  also : 

ob8,.rva,.ccs  in  co.n.non  wUh  he  Ifa  1,,  t£"'"r  ''"f*'^  ''"«  '^^  outward 
n?  tl.e  true  Clu.reh,  how  will  le  be  able  f'o  fe  "'  'l' ^^''"'''""^  "^  "^"o^- 
Wunco,  butbytheHcripturesalono?  Whereto  '''"'t*  «?«'•'■«' "^ '«>««m. 
such  a  great  confuHiou  of  things  ^-ould  take  rSll  "m"  V°'^  fc/eseeing  that 
theCW-anstohaverecoursetoSiltLftSj^^^^^^^^^^ 

doctrines  of  the  chm^h  of  ftlripH^    "'T^l  f^  t'o"-Ar.  the 

How  then  are  we  to  kno^iv  thT  u^f^t'  ^B^.^lef  ^'^^^ 
first  then  be  n  nosseasion  nf  il,I  i  ■  •  "'„"'«'  "e  must 
Christ,  in  order  ldZ7ZfJtJ'^l'"^\'''  ""^  <=''"'■'='>  »f 

the  church  of  Ro  «  in  ordt  ?A  r°'"\'  "I  ""'^'  g"  """cl.  to 
cb,.rch  of  Chris,  are?  "  "'""  *'  ''°<='''''e''  "f  U-e 

'•  ■?So'ohth'"'^  'ho"' f'Tl'l, ''°"°  Si-n  -".e  definition  of 
of  the  ch':  h^,  M":d^''°tv^  h^;'"'''''  "■'•^"  'heinfailibili^ 
pondently  of  the  pZ,  or  Xther  n  le  r'"™'/"™?''  "''- 
a  Ken-I  oouncil-rvh^theTttl  „e    fjlfPZt'''  "'' 

.ha.  .tdid  el.  tf  :t ;:  biTu  ec  7i.'lr;;  ^"",  ^r"^'"« 

that  there  is  not  a  sinajp  n-TJl  "^f.  ^''"  \^  ^e  to  me  ?  I  assert, 
tines,  in  wh,  "h  he  Zfl'uTf^^  throughout  the  entire  scrip- 
s.asti'cal  o£;l^,:^^'^;^J:r-f  the  body  of  the  eccle'- 

which  they  p  .sw'        T  L        !   Christian  congregations  over 
_i_  _      .     f  P.*  s,u         »  he  word  church  noru^c  ;„  „u„...  _•     . 
..--  ,„  the  ..ew  restatnent ;  a™.  ,ho.7    "nit  one.t ;'hior'X 


THE    ROMAN    CATHOLIC    CHURCH. 


SI 


I*  to  be  understood  of  the  ecclesiastical  governors  of  tlio  church, 
to  the  exclusion  of  the  people  under  their  charge. 

We- shall  sno  the  oprnions  of  the  Fnthprs  on  the  meaning  of 
the  word  church.     St.  Clemens  Alexundrinus,  calls  the  church 
tt  congregation  of  the  elect.— (A'/rom.  7,  p.  716.)     In  the  same 
sense  it  is  used  by  St.  Ignatius,  by  Critopulus,  by  St.  Cyril  of 
Alexandrio,  by  Isidore  Polusiota,  (Ig.  ad  Trull  Crit.  in  Con/en. 
Fid.  c.  7.     Cyril,  in  cop.  42,  les.  p.  54.     Isid.  ep.   24G,  I.   2,  p. 
236,)  and   others,     lobius  Monachus  says,  that  "  tho  people 
believing  in  ttod  constitute  the  church."— (In  Bib.  Phot.  Cod. 
122,  p.  636.)     To  nearly  the  same  effect  speaks  St.  Basil, 
Theophylaci,  (R^l  !  ep.  393.  Theoph.  in  1  ad  Cor.  c.  1,  p.  164,) 
and  oihor  Fathers  and  eminent  ecclesift.stical  writers.    Zonaras, 
who  may  h*  considered  a.s  high  authority  ifi  respect  of  the 
import  of  ecclesiastical  terms,  says,  that  "  the  word  'church,' 
piaperly  denotes  a  congregation  of  the  faithful."— (Ad  Can.  6. 
Grang.  p.  314.)     We  see,  therefore,  from  the  scriptures  them- 
selves, and  from  the  authority  of  tho   FaUiers  whom  I  have 
quoted, that  the  word  "church"  does  not  signify  an  ecclesiastical 
synod  or  a  general  council— but  tho  body  of  tho  faithful.     So 
that  even  supposing  it  did  appear  from   the  scriptures,  that  the 
church  of  Christ  is  infallible,  it  is  evident  that  that  infallibility 
must  not  be  restricted  to  the  ecclesiastical  rulers,  but  must  be 
extended  to  the   entire  body  of  Christians  scattered  over  the 
world,  laics  as  well  as  ecclesiastics.     My  friend  next  referred 
to  Isaiah,  lix,  21,  and  he  told  us  that  many  Protestant  divines 
consider  the  prophet  as  speaking  in  that  passage  of  the  future 
church.     I  beg  to  say,  however,  that  many  learned  Protestants 
have  considered  it  as  referring  to  the  Jewish  church,  subsequently 
to  their  restoration  and  introduction  to  the  Christian  dispensation. 
— If  it  confers  u  privilege  on  any,  it  confers  it  on  all  who 
constitute  the  church  of  Christ;    but  it  seems   to  confer  it 
parlicularlji  on  the  Jewish  church,  as  the  promise  was  originally 
addressed  to  them.  The  words  are,  "my  spirit  that  is  in  thee  shall 
not  depart  from  out  of  thy  mouth  from  henceforth,"  &c.     The 
learned  gentleman  in  his  next  remark,  a'ou  followed  up  the 
n^i  iio  principii,  "as  my  Father  sent  me,  so  also  send  I  you,"  and 
tiikes  for  granted  that  these  words  apply  to  successors  of  the 
Apostles.    But  the  onus  is  on  him  to  prove,  that  every  thing  said 
to  the  Apostles  is  also  said  to  their  successors ;    and  again  the 
onus  rests  on  him  to  show,  that  the  ecclesiastics  or  Popes  of 
Rome  are  the  successors  of  the  Apostles.     This  he  has  not  yet 
attempted  to  show,  and  until  he  does  so,  of  what  avail  are  all  his 
assertions.  Again  he  quotes,  "  Behold  I  am  with  vnu  vM  da"-  " 
and  asks,  how  could  he  be  with  the  Apostles  to  the  end  ot''^tbe 
world,  seemg  they  were  mortal  men  1   He  should  bear  in  mind, 


I  III 


•'^  TWE  INFALLIBILITY    OF 

ttl"l'I"'  '  r?'  ^''\  ?-^*""^"*  "^^  """«» ^^hen  he  spoko 
tnese  xNords.      The  "end"  is  regarded  by  nmnv  as  tlin  rnn 

summaUon  of  the  Mosaical  dispensation-^lhror^.hml  word  ?s' 
htenU  y  u  ,^e,'  and  not  world.     But  Christ  was  in  t  uth    hh  the 
Apostles  while  in  the  flesh,  in  the  power  of  his  spirit  •  andhe  wiH 
retfvLpY;it"thV'"''"r'"r    '-hlch  under  ?i 'i'nSuent "of 
o^-  tinie-bC'ii  .%r  '?  ^'"^'"^'^  '"  '^'  consummation 

R,.f  hf.7r        ?'^     ?'"  V^'""  salvation  of  thousands  yet  unborn. 

sense  ot  the  term  any  successors  to  the  Apostles     Whpn  F »/,«/ 
seemenpe,fonninS  miracles  in  IhebroadJ^e^dll^^Z^^^^^ 

IvTeV^r  "^""'fT-  \y-  '^''  ''^^  ^"^  the  testiiiny?    fde.  cin" 
ttt  Lv         '  r^  '^'"■  ^T'  ^^"^  ^^^3^  are  not  of  thi^  world,  a"id 

then,  cuii  I  allow,  that  there  ore  in  the  strict  sense  of  the  word 
any  successors  to  the  Apostles. 

"Whatever  ye  shall  bind  on  earth,  shall  be  bound  in  heaven  " 
has  been  alluded  to  by  my  friend.     Why  should  that  prom'L  be 

0  r a:Li  Tati  ''  *''  fl?r  -^..»?'-'-g^  -hich'Z  made 

the  rCcii  J  Ro  ^^^  ^'  °^  ^"'rf '  testimony,  that  no  bishop  of 
thi  ve-rfiof  ^^^'.-^''^'f  ^ '^^  *"'^  of  universal  bishop  till 
the>ear  606,  m  the  time  of  Boniface  ;  and  Gregory  the  ireat 
m  an  epistle  written  a  few  years  before  that  perfodTmakef  this 
striking  remark:  "That  if  any  person  asLme  the  tU^  of 
universal  priest,  he  is  a  forerunne'r  of  antichrist."  But  I  wouM 
whv  no    /.  r""'^  ''^'  ^l  ^^  '^^""^^^  *°  ^">^  «f  the  successors, 

Fathe  s  %t  r'>^P;f  *'''  ^«  P^J^^^'-^^P'  '-^"d  to  others  of  the  early 
mnlir,^'  .  ^  "^""^  ^'^^  '^•^'  ^^^^  «"'•  S^^'""'-  promised  to  coin- 
mumcate  his  power  to  the  apostles,   when  he  said,  "All  things 

'he  Sai^  u  Tm  '  ''"''u*     ^'  '^  ^^'^'  «^^  P°"'^'-  •«  fc'iven  unto 

mv  ,r     J '    ^'^  ^^'"""'^  ^^"^  P^'"^'*  ^^  8'^-^"  ""to  hi.n,  does  it  fol- 

Zr.  ,  communicated  that  power  to  his  Apostles  and  thei, 

ZZrZK  ■  ^y  P'"'"'"""'  "^^"  '^  ^^""tted  in  the  sen^  of 
iny  learned  friend,  rests  upon  this  condition,  "  Teaching  them  to 
observe  all  things  whatsoever  I  have  commanded  you."  ThTie^ 
tore,  Mr.  Maguire  should  show  that  the  church  of  Rome  is  in 

?enett'o" th;"h  •  ''.\""'  ^',  ^^^  '     ^^^  ^''^^  ^^  ^^^--  - 

Now  n^  f'v^^?  ^r^ "  '^''  p^"^''  ""^  ^^^  g'-^""'^  otMaith." 

sarj  h/ih      ',     fr  '''  ?""  'PP'^'  ^^'^  ^'-  '"^y  ^''"'J'-^r  pas 
isX  nh      1    T/r  ^^T'  '^'  '""'^^  ^^'-^t  show  that  thnt  ch  irch 
IS  the  church  of  Christ— this  he  has  not  v^t  h«-n  -ibl-  '-  o-ov- 
and  1  assert  with  confidence  that  he  never  will.        '  '"         ^' 

1  do  admit  indeed,  that  the  universal  body  of  the  faithful,  by 


THE  ROMAN  CATHOLIC   OHURCH. 


2.5 


tetuncr  forth  the  purity  of  (Jhiislinn  doclrit:,  .  by  rxhil,i(i„<r  its 
praolical  lailtKMice,  aiul   by  iissciiil.lin^r  on  (ho  Lord's  day,  hold 
U|.  a  bh«/;iiv.;  light  to  the  world,  are  » ;ui  K\^\^[\e.  known  and  read 
ot  men,"  and  thus  ditfnso  the  truth  as  it  i.-i  in  Jesus.      But  I  do 
not  thene-  infer,  that  infalUhility  is  the  prero^rative  of  the  church 
ol   Christ,  thouol,  I  do  iiold  that  ayainst  fhc^  faithful  the  .rates  of 
l»ell  shall  not  prevail,  and  thai  "neither  death,  nor  life,  nor  angels, 
nor  pruicii)ahties,  nor  powers,  nor  things  present,  nor  tliiu<^s  {,] 
co.ne,  nor  height  nor  depth,  nor  any  other  creature,  shall  be^able 
to  separ.ite  them  from  th(i  love  of  Hod,  which  is  in  Christ  Jesus 
our  Lord."     To  be  preserved  by  the  power  of  God,  and  to  be 
watched  over  by  his  providence,  does  not  imply  infallibility  ;  and 
Without  the  possession  of  such  a  |)rerogative,  tiie  church  of  Christ 
may  be  the  pillar  and  ground  of  truth,  by  being  a  living  exemplar 
ot  the  inliuence  of  Christian  doctrine."     "To  hear  (he  Church  " 
refers  not  to  the  universal  chur<,-h,  but  lo  Ihe  parliculnr  church  with 
which  the  parties  concern(;d  happen  to  be  connected.     JIow  is  it 
possible,  that  an  individual  could  make  his  compl«nt  to  the  uni- 
versal  church!     The  gentleman  has  endeavored  to  give  us  an 
Illustration,  by  comparing  the  church  to  the  constituted  authorities 
ot  the  land.     But  I  would  ask,  although  we  do  look  upon  them 
as  the  proper  expounders  of  the  law  of  the  nation,  and  appeal  to 
hem  to  decide  in  matters  of  dispute  ;  and  although  we  do  admit 
that  the  powers  that  be  are  ordained  of  (iod,"  does  this  ar-nie 
that  we  consider  them  as  infallible  {     As  far  as  the  command's  of 
he  church  o   Christ  accord  with  tho  word  of  God,  so  tar,  and  no 
tarther,  are  they  ratitied  in  heaven. 

The  expression  "  obey  your  prelates,"  my  friend  has  also 
quoted.  iNow,  in  the  original,  the  word  is  vjouMfrot^.—"  Obey 
them  tliat  have  the  rule  over  you."  We  mu.^t  be  careful  ti, 
i'tteud  to  the  tenor  and  spirit  of  scripture,  and  call  no  man  mas- 

uTl'i  ''Ti'^'x''  *t'  """  •"''  r"'^'"'^*^  '^  agreeable  to  (iie  wo.d  and 
Mil  ol   God.     Let  It  not  be  imagined  that  I  am  opposed  to  pas- 
:'-al  authority.      x\o,  tar  trom  it-"  Christ  gave  to  his  church, 
lirst,  apostles,--secondly,  prophels-thiidly,  pastons-and  teach- 
ers, tor   he  perfecting  of  (he  saints,  for  the  work  of  the  minis- 
.y,  tor  the  ed.tymg  ol  the  body  of  Christ.     My  friend  has  relerred 
0  the  passage      "  Ic  are  the  salt  of  the  earth."     He   should 
have  continued  the  Saviour's  words,  <'  If  ,he  salt  have  lost  its 
savor   wherewith  .hall  it  be  salted  ("     Does  this,  1  would  ask 
look  hke  inlallibility-"  If  the  salt  lose  its  savor,  wh    e     th 
shal  It  be  salted  V     U  is  then  fit  for  nothing,  but  to  be  cast  ou 
aiui  trodden  under  foot," 

Mr.  Maguire  has  also  referred  to  the  passage,  "Whose^soever 

^ZI\t''^''''  '^'^  ^'^   forgiven,  and  whose-soever  sins  ye 
^^ta.n,  they  are  retained."   Now  it  must  be  remembered,  that  at 

3 


26 


thf:  infallibility  oi 


' 


the  Ume  our  Lord  uttered  these  words,  not  a  lin.  of  ihe  Ne^. 
Testament  was  w-men.  Christ  was  abont  to  introduce  a  new 
dispensation;  am.  nn  appointed  his  Apostles  as  .nini.sf.rs  of  hL 
new  lungdoni,  with  authority  to  exact  laws  and  .eoula  to  s  fo 

to^Z^rV^T'"''  'P''  '^"^'^"•'  ''"">'  eonnnlssioncd  Z 
Apostles  to  make  known  the  glories  of  his  divine  character,  and 

thepnnc.ples  ot  Heaven's  administration~to  lay  down  the  w"v 

t'o  det'T";.  '^^'r'^  "'^  ^""^  ^'^^^"Sh  a  Redeem'l.r's  blood.  IZ 
n^^  describe  the  character  of  .hose  whose  sins  had  been  blitted 
out,  or  m  other  Nvords  to  depict  the  sanctifving  influence  of  the 

fhuS  "rCh^'r  '!'  ""'  ^-'---^-"-    I  "^-t  the  power  of  th 
cnurch  ot  Christ  to  excommunicate  from  its  society  any   who 
by  heir  unho  y  lives  disgrace  their  profession,  or.  by  theTjr  o  « 
as  to  the  fundamental  doctrines  of  Christian  ty,gfve  ev  dence 
that  they  are  not  the  followers  of  our  Lord  and  Saviour      Bui 
even  the  authority  of  excommunication  is  restricted;  for  it  avails 
not  except  so  far  as  the  decision  agrees  with  the  wil  of  heave 
Further-  ha,e  is  no  standard  autTiority  as  to  discipline  i^'he 

thfln  ...  ,'""""'"'"'   P^Se  240,  when  asked,  "Does 

he  last  a.t.clem  the  priest's  oath  declare  every  thing  done  in 
the  conned   of  Trent  binding?  "  replied,  "That  reg^ards  fai.h 
t..o  discipline       The  Fi encirchurch  nev;r  received  the  decrees 

^.ehnYrrh^''''"^^"""'^^''"^^^^^  -d   -  ••^1-to" 

II  eland  such  decrees  are  not  received."     My  friend  has  snoken 

much  about  unity  of  sentiment  and  suprenfe  authority.^  Th" 
passage  just  read  furnishes  a  sufficient  commentary  on  his  as- 
sertions relative  to  these  points.  There  a.e  many  other  proofs 
which  I  could  adduce  that  the  church  of  Rome^.ossesrer  no 
oirmit  m''p  '  "f  "''^'''^)'-l'"t  my  time  at  pres'ent  does  not 
permit.     Mr.  Pope  here  resumed  his  seat. 

Mr.  Maguihf..— I  regret  exceedingly,  that  after  all  my  en- 
deavours to  the  reverse,  tliis  controversy  is  likely  to  be  a  war  of 
words,  and  not  ot  argument.  Let  us  come  to  close  fightincr- 
le  Mr.  Pope  propose  his  objections  ssrialim,  and  I  pledoe  ,uv. 
sell  o  answer  them  to  your  satisfaction.  I  fearlessly  appeal  to 
fcnpture.  Ho  has  stated  that  not  a  single  passage  in  the  New 
lestament  refers  to  church  authority  independently  of  the  con 
gregation.  I  aver  that  there  are  many  such  passages  ;  when  our 
Saviour  says,-"  If  he  will  not  hear  thee,  tell  the  cliurdi :  and  it' 

«n7ll"''Sr"*'*1/^"'"^'  ^'^*"'"  ^^^^^  thee  as  the  heathen 
and  the  publican ;  "  he  evidently  alludes  to  a  tribunal  before 
Which  the  offender  is  to  be  arraigned.  Was  the  R-»^--  to  '-e 
arraigned  befoie  the  peasant,  and  not  the  peasant  befbre  th* 
Bishop?     ]\o— Christ  intended  that  there  should  be  rulers  in 


THE  ROMAN  CATHOLIC  CHURCH. 


87 


his  church— that   the  Apostles,  with  their   successor.^,  should 
constitute  a  tubunal,  to  which  obedience  should  be  rendered 
and  truui  which  the  ionorant  and   the  illiterate  should   receive* 
mslruclion  in  the  faith.     Mr.  Pope  says,  that  our  Saviour  must 
reier  to  a  particular  church,  and  not  to  the  universal  church,  from 
the   impossibility  of  referring  to  the  latter.     He   might  as  well 
say,  that  any  individual  who  sought  redress  from  the  laws  of  his 
co.intry,  should  appeal  to  the  congregated   magistrates  of  the 
country.     An  individual  can  appeal  to  a  Bishop,  as  to  a  mairis- 
(rate—he  can  appeal  from  the  Bishop  to  a  Synod— from  the  Sv- 
nod  he  can  appeal  to  the  Pope,  and  from  the  Pope  to  a  general 
Council,  which  like   the  House  of  Lords,  is  the  last  resource. 
It  was  extraordinary  sophistry,  then,  to  argue,  as  Mr.  Pope  has 
done,  tluit  there  is  no  tribunal  but  the  universal  church. 

He  endeavors  to  bring  the  Holy  Fathers  into  a  qualified  dis- 
repute as  Luther  did  before  him.      When  ffuther  found  the 
au  honty  of  the  holy  Fathers  strong-  against  him,  he  said,  "I  care 
not  It  a  thousand  Chrysostoms,  a  thousand  Cyprians,  a  thousand 
Au-ustines,  stood  up  against  me.     And  let  this  be  my  creed,  'I 
yield  to  no  man.'"     Again,  he  says,  «  I,  Dr.  Martin  Luther,  as 
to  those  matters  (articles  of  faith,)   am  and  wish  to  be  deemed 
obstinate,  contumacious,  and  violent."    Such  was  Luther's  con- 
tession  that  the  j^  athers  were  against  him.     When  Luther  found 
tt  great  number  of  sects  arising  amongst  the  reformers— Calvin 
denying  the  real  presence— Zuinglius  saying,  that  this  is  my 
BODY,  nieans  "this  represents  my  body,"  he  began  to  repent, 
and  he  threatened  to  return  to  Popery  again,  if  they  continued 
o  raise  such  schisms.     Mr.  Pope  should  not  endeavor  to  bring 
he  iloly  I  athers  mto  disrepute.     If  he  says  that  they  were  fal- 
hbe   which  I  admit,  yet  he  must  allow  thai  they  are  good  and 
faithful  witnesses  ol  what  was  the  Christian  doctrine  in  their 
days      It  I  show,  as  I  will,  the  infallibility  of  the  church  to  be 
the  doctrine  ot  sixty  Fathers  at  a  time,  when  Mr.  Pope  will  ad- 
mit  that  the  church  was  p.re,  then   is  it  not  evident  that  such 
doctrine  must  be  true  ?     If  Mr.  Pope  answers  in  the  negative, 
tien  he  must  contradict  all  Protestants  who  admit  the  authority 
of  the  hrst  four  councils-I  do  not  include  the  council  of  Jeru- 
sdl^m.     Mr.  Pope  has  said,  th.t  he  cannot  discover  where  this 
authority   exists   in  the  Catholic  church.     If  he  had  examined 
our  divines  and  canonists,  he  would  find  that  the  Pope,  at  the 
head  of  a  council  regularly  convened,  in  their  decrees  regard- 
Ah ^'".^?' ;;'%«d'«'«ed  to  be  infallible.     That  is  one  instance.- 

Al&o,  It  trie  Pope,  with  a  f«"'  KJ-bnr-   1  !    !     i      s  ■ 

oecreec*   ""     --   -  •       ^        •      ^  -  .  . 


issue 


I  receive 
,  otherwis 


...    - 1'--     "-^vj»--...^i^ij,  oiiv^uiu     issue 

touching  the  deposit  of  faith,  and  which  are  subsequently 
a  by  tiie  church  dispersed,  we  account  them  infallible,  as 


e  the 


promises  of  Christ  to  his  church  would  fail. 


M 


'M 


tb 


THE    INFALLIBILITY  OP 


i      i 


I 


til 


As  to  l\.e  title  Ecumenical,  assumed  by  Boniface,  it  certnin!y 
was  condemned  by  Gie-oi;  the  (ireat,  when  assumed  in  a  dif- 
terent  sense  by  the  putriarcn  of  Constantinople.     It  was   then 
condemned  by  Gregory  as  a  blasphemous   heresy,   because,  as 
he  said,  there  was  no  universal  bishop  in  the  unlimited  sen^e 
meant  by  the  patriarch  of  Constantinople,  but  Christ,   who  is 
with  his  church  to  the  end  of  the  world,  teaching  and  preaching. 
But  m  a  limited  sense,  the  expression  is  not  to  be  condemned, 
and  that  was  the  sense   in  which  it  was   claimed   by  Boniface. 
Again,  "  as  the  Father  has  sent  me,  1  also  send  you."     Mr. 
Pope  says,  I  did  not  prove  that  this  was  directed  to  any  but  the 
■  apostles.     I  have  already  proved   that  our  Savior  promised  he 
would  be  with  thein  to  the  end  of  the  world— not  that  they  should 
live  in  a  physical,  but  in  a  moral  sense,  and   survive  in  the  per- 
sons of  their  successors.     Mr.    Pope  says   that  this  applied  to 
the  Jewish  churcIT.     I  am  sure  the  church  of  England  will  be 
much  obliged  to  him,  for  all  his  arguments  tend^as  stronoly 
against  the  established  church-of  England,  as  against  the  church 
of  Rome.     The  church  of  England,  in  her  homilies,  declares 
that  she  will  not  endure  a  departure  from  her  liturgy  in  the  slioht- 
est  degree.     So  far  she  claims  obedience  to  her  authority  as 
well  as  the  Catholic  church.     There  could  not  in  fact  exist  any 
regularity  or  order  if  Christ  did  not  leave  an  authority  to  his 
church.     Mr.  Pope  says,  granting  for  a  moment  the  church  of 
Christ  to  be  infallible,  that  the  onus  lies  upon  me  to  prove  that 
the  ch-jrch  of  Rome  is  the  church  of  Christ— this  argument  is 
merely  ad  captandum.     After  I  have   proved  that  ChrTst  estab- 
lished one  true  and    infallible  church  on  earth,  do  I  not  lay  the 
hatchet  to  the  root  of  all  the  rest,,  and  thus  prove  the  falsehood 
of  all  the  heresies  that  have  separated  from  that  church  ?  and 
consequently  have  I  not  broken  the  neck  of  Protestantism  gen- 
erally t     Is  it  not  evident  that  I  can  prove  the  infallibility  of  the 
church  in  the  times  of  the  Apostles,  and  under  their  successors, 
the  bishops  and  martyrs,  who  died  for  the  truth  ?     If  Mr.  Pope 
cnce  admits  the  infallibility  of  any   church,  I  have   trained  my 
point.     I  have  proved  to  you  manifestly  that  the  passage  which 
I  quoted  from  Isaiah  has  reference  to  a  future  church.  ^  I  shall 
read  to  you  the  passage  again,  with  the  preceding  verse : 

^  «  And  there  shall  come  a  Redeemer  to  Zion,  and  to  them  that  return  from 
iniquity  m  Jacob,  saitli  the  Lord.  This  is  my  covenant  with  them,  saith  the 
Lord;  my  spirit  that  IS  m  thee,  and  my  words  that  I  have  put  into  thy  mouth 
Bhall  not  depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  tliy  seed,  nor  out 
ot  the  mouth  of  thy  seed's  seed,  saith  the  Lord,  from  henceforth,  and  forever  " 
Isaiah,  lix.  20,  21. 

Here  the  inspired  prophet  speaks  of  a  Redeemer  to  come  to 
Zion,  and  to  establish  his  church.     Could  there  be  a  more  obvi- 


THE    ROMAN  CATHOLIC   CHURCH. 


29 


ous  allusion  to  Christ  and  his  church.    In  reference  to  my  qiioia- 

tion  "ye  are  the  salt  of  the  tarlh,"  Mr.  Po[  e  has  reminded  me 

of  the  addition,  "  If  the  salt  shall  lose  its  savor."     I  deny  that 

the  salt  docs  lose  its  suvor — I  am  nut  a  chemist,  hut  I  can  state 

upon  the  authority  of  the  most  learned  men,  that  salt  cannot  lose 

its  savor — this,  therefore,  proves  the  inlallibility  of  the  church. 

The  Apostles  are  compared  to  salt,  and  as  soon  as  the  salt  uwt/a 

lose  its  savor,  they  would  lose  their  infallibility — that  is  never. 

Mr.  Pope  argues  that  when  Christ  talked  of  the  church,  he  talked 

of  the  laity — will  it  be  inferred,  because  Christ  speaks  one  time 

in  the  aggregate,  that  he  never  speaks  particularly  of  the  bishops 

and  rulers  whom  the  Holy  spirit  appointed  to  govern  the  church. 

Mr.  Pope  says  that  the  passage,  "  obey  your  prelates,''  means, 

♦'  obey  your  superiors  in  general."   What  says  the  Apostle  Paul  1 

"Obey  your  prchites,  and  be  subject,  to  them.     For  tliey  watch,  as  bcin| 
to  render  an  account  of  your  souls,"  &c. 

Are  laymen,  or  magistrates,  by  Christ's  appointment,  to  ren 
der  an  account  of  our  souls  1  It  would  be  absurd  to  suppose 
that  the  bishops  should  give  an  account  of  that  which  they  have 
not  the  government.  What  signifies  how  a  government  exists, 
if  obedience  be  not  rendered  to  it  ? — How  absurd  to  suppose 
that  an  authority  couid  exist,  and  yet  the  people  not  be  obliged 
to  obey  it.  It  is  evident  if  an  episcopal  church  were  established 
by  Christ,  that  bishops  must  be  recognised  in  it.  Our  Saviour 
gave  the  feeding  of  the  sheep  and  lambs  to  one,  but  he  also 
gave  the  tVeding  of  the  lambs  to  the  bishops.  Mr.  Pope 
contends  that  the  text  "  Feed  my  lambs,  and  feed  my  sheep," 
equally  applies  to  all  the  Apostles,  but  did  not  Christ  address 
himself  to  Peter  onhj,  when  he  said,  "  Simon  Barjona,  lovest 
thou  me  more  than  these?"  And  when'Peter  atjswered  "Yea, 
Lord," — Christ  replied,  "  Feed  my  lambs,  feed  my  sheep." — 
Did  he  not  also  declare  that  there  should  be  but  "  one  fold,  and 
one  shepherd."  Now  I  should  be  glad  to  learn  what  is  there 
in  a  shee|>.fold,  beyond  sheep  and  lambs?  That  is — dropping 
the  metaphor,  beyond  clergy  and  laity.  When,  therefore,  Christ 
commissioned  Peter  to  feed  both  sheep  and  land)s,  he  gave  him 
a  charge  over  the  clergy  as  well  as  the  laity. — This  is  the  sacred 
edifice  raised  by  Christ,  from  which  Mr.  Pope  has  not  been  able 
to  pick  a  single  stone. 

3Ir.  Pope  has  pronounced  an  eulogium  upon  the  scriptures — 
I  too  love  and  honor  them,  and  I  trust  that  in  my  hfe,  I  follow 
their  commands.  I  pay  that  respect  to  the  scriptures,  which  I 
pay  to  the  images  of  our  Saviour,  his  Apostles,  and  maityrs;  I 
foUovv  their  precepts,  I  hope  ;  hut  as  l»j  the  adoration  dihcr  of 
scriptures  or  of  images,  my  soul  abhors — my  nerves  shrink  from 
it.     If,  however,  tlie  scriptures  had  been  intended  as  the  sole 

3* 


m 


so 


THE  INPALLIBILIXr    OP 


I 


]' 

i' 


:Mi 


*'\\ 


rule  of  fa.th   It  IS  evident  that  Christ  would  have  given  a  com- 
mand  to  wnte  them.      H„t  „o  .such  comn.and  wa.s|iven  l,v  o^ 
Sa  .our.    lie  ordered  h.s  Apostles  to  ^o  teach  and  preach  /  and 
that  those  ^yho  beheved  would  be  saved.     Believed  what      The 
preaching  of  the  Apostles.     But  he  said  nothing  abouTwritin  ^ 
My  arguments  reniam  solid  and  undisturbed.     I  thereto  e5i 

be'id'vinc:!;^"'""  ^'^ '"""  ^^"^'^'^  ""^  ---  -^- 

Mr.  Pope  rose  and  said-My  learned  friend  has  observed 
that  he  will  wa.t  until  some  stronger  arguments  shall  be  bio.  ghl 
forward  against  h.m.     I  really  commend  the  spirit  which  he  has 
evinced  on  this  occasion.       He  remarks,  that  the  arguments 
which  I  have  advanced  are  not  sufficiently  weighty  to  deserve  a 
reply  ;  and  he  reserves  his  proofs,  that  the  church  of  Ronle  is 
the  church  of  Chnst,  until  the  third  day  of  the  discussion!  The 
passages  of  scripture  which  speak  of  the  church,  I  again  affirm 
do  not  refer  to  ecclesiastics  exclusively.     While  I  admif  Z 
the  church  of  Christ  will  be  preserved  "Ihrough  every     "'  Ind 
hat  the  gates  of  hell  shall  never  prevail  against  it,   I  st'lT  maTn 
tain,  that  not  one  single  passage  of  scripture  hasten  adduced 
or  can  be  brought  forward,  proving  that' our  Saviour  corS 

Piof  of  r'^"'  '^ '  '"^  ^ "^""  P"^ ^^•■-  ^^'-^g^ir-  '-the 

I  shall  now  show  you,  from  the  testimony  of  Roman  Catholic 
writers,  that  the  term,  "church  of  Rome,"  was  not  considered 
as  a  designation  of  the  general  church  of  Chr.st;  but  that  it  was 
at  first  merely  given  to  distinguish  that  particular  churchCm 
other  churches-I  would  therefore  ask,  on  what  ground  ca.iZ 
church  of  Rome  arrogkte  to  herself  the  right  of"  bJmg  cons  d! 
ered  as  the  church  of  Christ,  more  than  o£er  churches.     Du- 

£S\hffXw"  n'g  ;tsagtl"'^"'  ""^  '  ''''-  ^'  '''  «-^-- 

and  supersc>>ptions,  took   s^in.ply  tl.e'q,.aliry  of  B.skop    of   W  "^^ThJ 
todistin.uislUhecl.uchesvvl-dr::n;n:;.'S:Sd^^^^ 

Here,  then  we  see  nothing,  even  upon  Roman  Calholic  testi- 
mon>,  to  luduceustoesiet;...  the  Roman  Cathohc  church  as 
exclusively  the  church  of  Christ. 


!ng 


tflllt 


'  given  a  com- 
■s  given  by  our 
J  preach ;  and 
d  what  I  I'he 
about  writin<,^ 
I  therefore  sit 
IS  nature  shall 


lias  observed, 
lall  be  brougl)t 

which  he  has 
le  arguments 

to  deserve  a 
li  of  Rome  is 
Hussion.  The 

again  affirm, 
I  admit,  that 
ery  age,  and 

I  still  main 
Ben  adduced, 
ur  conferred 
aguire  to  the 

nan  Catholic 
t  considered 
Jt  that  it  was 
church  'fom 
>und  ca.i  the 
eing  consid- 
ches.  Du- 
e  Sorbonne, 

ch  of  Rome  ia 

■  synonymous, 
nth  of  Rome, 

■  subscriptions 
Home.  The 
tlie  church  of 
tde  use  of  this 
ich  of  Rome, 
rom  this  came 
olic  church. — 
uihority,"  &,c. 

(liolic  tcsti- 

chuich  as 


THE  ROMAN  CATLOLIC  CHURCH  Si 

Again,  Pope  Innocent  III  tells  us,  (lib.  ii,  Ep.  2(0.) 

"The  church,  indeed,  is  called  Universal,  which  consists  of  all  churches, 
every  wiiere,  which,  by  a  Greek  word,  is  denominated  Cutiiolic,  thus  the 

UoMAN    CIIUKCII    IS   NOT    THE    UNIVERSAL    CHURCH,    BCT     A    PART    OF    THB 

Universal  CHuncH." 

Here  are  the  opinions  of  a  Pope  and  a  Roman  Catholic  his- 
torian. Both  passages  clearly  show,  that  ihe  term  "  church  of 
Rome,"  did  not  signify  the  universal  church  of  Christ,  but  that 
the  title  merely  distinguished  it  from  the  other  churches,  which 
had  been  established  ia  various  parts  of  the  world. 

I  shall  now  show  you,  that  the  Fathers  referred  to  the  written 
word  as  the  standard  of  faith.  I  shall  quote  to  you  (he  opinion 
I  of  St.  Ignatius,  who  was  contemporary  with  the  Apostles,  and 
f  successor  (so  to  speak)  of  St.  Peter  in  Antioch. — It  is  recorded 
by  Eusebius,  lib.  iii,  Ecc.  Hist.  cap.  36.  He  informs  us,  that 
Ignatius  being  on  his  way  from  Syria  to  Rome,  where  he  was 
to  suffer  martyrdom,  addressed  himself  to  the  several  churches 
on  his  journey,  establishing  them  in  the  faith,  and  cautioning 
them  against  the  heresies  wTiich  then  prevailed. — "He  exhorted 
theni  to  hold  firmly  by  the  tradition  of  the  Apostles,  which  testify- 
ing that  it  had  been  already  conwiilled  to  writing,  he  declared  xca$ 
necessarily  so  for  its  preservation.'^ 

Augustine  also,  in  his  lib.  iii,  contr.  Lit.  Petiliani  c.  6. 

"If  any  one  concerning  Christ  or  his  church,  or  concerning  any  other  thing 
which  belongs  to  faith  or  our  life,  I  will  not  say,  if  we,  but  (what  Paul  hatS 
added)  if  an  angel  from  heaven  shall  preach  unto  you,  beside  what  you  have 
received  in  the  legal  and  evangelical  scripture,  let  him  be  accursed." 

Again,  St.  Jerome,  in  c.  1st,  Aggaei. 

"  Those  things  which  they  make  and  find,  as  it  were,  by  Apostolical  tradi- 
tion, without  the  authority  and  testimony  of  Scripture,  the  word  of  God 
smites." 

In  my  letter  to  Mr.  Maguire,  which  appeyed  in  the  public 
prints,  I  referred  to  the  opposition  maintained  by  the  early 
Father^  against  the  authority  of  the  church  of  Rome.  Whenever, 
t'li.refore,  they  advocated  the  authority  of  the  church  of  Christ, 
it  would  not  be  the  authority  of  that  church  which  they  themselves 
opposed.  But  my  friend  brought  forward  an  analogy,  and  asked 
me,  "  does  not  each  particular  magistrate  in  his  own  jurisdiction 
represent  the  executive  authority?"  And  he  argued  from  this, 
that  each  and  every  individual  bishop  should  be  regarded  in  the 
same  light  with  respect  to  the  church.  I  ask  him,  will  he  say 
that  each  and  every  particular  bishop  of  the  church  of  Rome  ia 
infallible  ?     I  am  sure  Mr.  Maguire  believes  no  such  thing. 

Further — in  order  to  show  my  friend,  that  the  power  of  judg- 
sng  "rvas  vested  not  m  a  single  person,  biit  ui  the  body  of  iho 
Christian  congregation,  I  refer  him  to  the  first  Epistle  to  the 
Corinthians,  v,  1 2,  where  the  apostle  asks,  "  Do  vou  not  judge 


I  I 

1 1  i 


m 


m' 


i  I  nip  I 
"iiiii 


ss 


THE    INFALLIBILITY  OF 


them  that  are  wuh.n?"     And  I  inquire,  to  whom  was  this  query 
addi-essed  ?     Was  .t  to  the  ecclesiasticul  rnlers,  or  to  the  body 
of  the  chnrch?     Consult  the  Douay  edition  of  the  scriptures, 
and  you  w.!l  hnd,  that  the  epistle  is  addressed  » to  the  chnrch  of 
Uod  that  IS  at  Connth,  to  them  that  are  sanctified  in  Christ 
Jesus  called  to  be  saints,  with  all  that  invoke  the  Lord  Jesus 
Christ  ui  every  place.»-Now,  I  would  ask  my  friend,  are  ec 
cles.astical  officers  the  only  individuals  thus  denominated  ?  Are 
hey  alone  the  sanctified  in  Christ  Jesus  (    Are  they  alone  called 
lo  be  saints,  and  do  they  alone  invoke  the  name  of  om-  Lord  and 
Niv.our  f    In  the  2d  epistle  lo  the  same  church; ii,  K'  it  is  said, 
to  whom  ye  have  pardoned  any  thin^i^,  I  also."     A  reference 
0   he  epistle  will  show  that  this  passage  also  refers  to  the  entire 
body.    My  triend  quoted  a  verse  of  the  18th  chapter  of  Matthew 
Vherever  two  or  three  are  gathered  together  in  my  nam«, 

t  lere  am  I  m  the  midst  ol  them."     Now  I  of  course  admit  this 
1  he  great  head  ot  the  chnrch,  the  Lord  Jesus  Christ,  is  present 
v.tU  his  people,  wherever  they  are  congregated  in  his  name— 

But  though  present  with  them  by  His  Spirit,  does  he,  therefore, 

conteron  them  the  prerogative  of  infallibility  ?  . 

As  to  the  testimony  of  the  Fathers-I  urn  q\ute  willing  to  admit, 

that  they  may  be  reterred  to  as  faithful  witnesses  of  tho  opinions 

enlTn  ;"  T'"  ^''"''-  .-^^K''  ""^  ^'''y  ^«'t^^^»»   historian 
entiUed  to  the  same  credit?     But  I  would  ask,  when  we  refer 

to  Hume,  or  to  any  other  historian,  do  we  thence  infer,  that, 
because  they  are  faithful  witnesses,  they  are,  therefore,  infallible  ? 
My  friend  has  referred  ro  two  sources  of  infallibility.     Now 
^e  are  informed  by  tr.rles  Butler,  Esq.,  in  his  Book  of  tiio 
Roman  Catholic  church,  p.  121-124,  that  there  does  exist  a 
difference  between  the  Italians  and  the  Fivnch  church,  respect 
|n||  he  infallibility  of  the  Pope.     The  Italians  believe  in  the  in- 
iHi.lMi.ty  of  the  Pope;  the  French  hold  the  contrary  opinion- 
he  tormer  receive^  the  dogmas  of  the  Pope  as  intUllible  ;  the 
atter  reject  them,  if  they  be  only  per  se  or  ex-cathedra.    Here  we 
nave  two  bodies  referring  to  sources  of  infallibility,  which  may 
olten  jar  with  each  other.     I  therefore  ask,  can  there  be  any 
ccrtumty,  on  their  own  grounds,  as  to  the  foundation  of  their  faith  ^ 
^Uy  tnend  has  commented  on  the  opinion  of  Pope  Gregory   in 
reference  to  the  title  of  the  Pope.     I  shall  read  toyiu  the  passaU. 
'I  confidently  say,  that  whosoever  calls  himself  the  Universal  Prie<,t°nT 
viX  30  '  "  '''^''^'  '"  '"^  ^"°=""^'  '^  ^  ^°^^^»""^^  of  AnUchrir-'-Li! 

Gregory  VII,  tells  us,  1.  ii,  ep.  55,  that  "the  Roman  PontiflT 
alone  IS  rightly  called  universal."  Here  then  again  von  will 
perceive  that  we  have  Pope  against  Pope,  and  one  body  against 
another  body  on  the  authority  nnd  infallibility  of  the  Pope      In 


THE  ROMAN  CATHOLIC   CHURCH. 


33 


relation  to  the  passajje  which  my  friend  hns  qiioteil,  where  our 
Saviour  says,  "  he  will  he  with  his  cli.sci|,les  to  the  consummation 
of  time,"  I  merely  oh.served,  that  it  is  the  opinion  of  nome  an- 
cient critics,  that  the  words  mean  "  to  the  end  of  the  Mosaic 
dispensation," — not  but  that  our  Saviour  will  he  with  his  Apostles 
in  their  wrilins;s  to  the  end  of  time.  While,  however,  I  nien- 
,  tion  this,  merely  as  the  opinion  of  eminent  critics,  I  am  quite 
willing  to  allow,  that,  althoiijih  the  Apostles  have  no  successors 
in  tlie  strict  sense  of  the  term,  our  Lord  has  promised  to  he  with 
those  who  labor  in  the  word  and  doctrine,  by  <:ivin;»  seals  to 
their  ministry,  av  lonsr  as  theij  continue  to  leach  xchatsoever  he  has 
commanded  in  His  Holy  Word. 

My  friend  has  again  referred  to  the  passage  which  says,  "  if 
the  salt  lose  its  savor,"  and  he  has  told  us,  that  salt  cannot'lose 
Its  flavor,  and  therefore  would  build  upon  it  the  infallibility  of  the 
church  ot'  Rome.     That  salt  for  a  long  time  retains  its  savor,  I 

admit ;  but  can  my  friend  prove  that  it  is  never  decomposed 

And  does  he  not,  by  his  remark  upon  the  passage,  make  the 
adorable  Redeemer  contradict  himself?  Although  our  Lord 
knew  all  things,  we  invariably  find  him,  in  his  discourses  with  his 
disciples  and  others,  using  those  terms  which  were  most  familiar 
to  them,  and  accommodating  his  language  to  their  capacities 
and  modes  of  thinking — Even  in  the  present  day,  we  speak  of 
the  rismg  and  setting  of  the  sun,  although  it  is  known  that  the 
sun  neither  rises  nor  sets.— These  remarks  account  for  our 
Saviour's  employing  the  mode  of  expression  which  we  are  con- 
sidering. In  connection  with  this  passage,  I  would  ask,  was 
there  not  a  Judas  even  among  the  Apostles,  arid  did  he  not  selL 
his  master,  and  put  himself  to  death? 

I  shall  now  refer  Mr.  Maguire  to  a  passage  of  scripture,  and 
I  ask  him  how  he  can  reconcile  the  inlallibiUty  of  the  church  of 
Rome  with  it?  In  Romans,  xi,  22,  «  See  then  the  goodness  and* 
the  severity  of  God  :  towards  them  indeed  that  are  fallen,  the 
severity;  but  towards  thee,  the  goodness  of  God,  if  thou  abide 
in  goodness,  otherwise  thou  also  shall  be  cut  off.''     Mark  this' 
"otherwise  thou  also  shalt  be  cut  off."     I  ask,  does  the  church 
ot  Rome  in  the  present  day  wish  to  identify  herself  with  the  early 
church  to  which  the  Apostle  wrote  these  words,  or  not  ?    If  not 
then  is  her  antiquity  scattered  to  the  four  winds  of  heaven.    And 
if  she  does,  I  would  ask,  is  not  this  a  strange  threat  to  be 
addressed  to  an  infallible  church ! 

My  friend  has  again  quoted  the  passage,   "  He  that  will  not 
hear  the  church"— but  can  he  show  that  this  speaks  of  pastors 

•"■,"•'  "  ■'  "^  '"^  i'cupic  aiso  i    I  nave  already  proved, 

that  every  Christian  body  is  authorised  to  judge  them  that  are 
withm.     "Feed  my  sheep"  was  another  passage  brought  for- 


84 


THE    INFALLIBILITV  OF 


ward  by  Mr.  Maguire  ;  ar,d  in  reference  to  it,  I  be^  to  rnH  your 

ject.     fet.  An^rustni.^^uvs— "uheii  it  is  «aid  unf„  Peter  Meed 
my  «heep,'  ,/  ^s  saiU  .nlo  A.L."_(Ue  agon.  Christ,  c!  30.)   St 
Ambrose   say.    **  wh.ch   sheep   and    flock    St.  Peter   did    no! 
receive  alone  but  we  all  received  then,  with  hi.n."^(I  ib   de 
Sacred.       The  passage,  "  one  told  and  one  shepherd  "  las  been 
quoted  by  Mr.  Magu.re.     Our  Lord's  .neaning  e  e^jy  "    h 
thut  the  church  whM:h  had  been  conlined  exclu.si?ely  to  the  Je    s' 
was  now  to  combine  both  Jesv  and  Gentile  ;  that    heba    er' 
which  separated  them,  was  henceforth  to  be  thrown  down   aifd 
the  waters  of  he  to  flow  beyond  the  limits  of  the  Jewish  pe'oe 
canyuig  health  and  fertility  through  the  whole   wo  Id '    T  fe' 
on  .lies  on  my  friend,  to  .s|iow  where  the  church  of  Ro.ne  s 
called  the  church  of  Christ,  or  where  the  Pope  LcaHed  the 
shepherd.     I  a,n  convinced  that  he  cannot  do  L     I  a"   ert  on 
the  contrary,  that  to  call  any  creature  the  head  of  Christ's  church 
on  earth,  is  to  utter  a  blasphemy  against  the  Son  of  Go5,  who 
•s  nione  the  head  of  the  church.     The  Psalmist  say,,-  The 
Lord  IS  my  shepherd,  and  I  shall  not  want. "-Psalm  ax  i     Bu^ 

s'aiii'Zt'ir'V'^rrK' '?  ^'^f  p^^^^«^  -  '^^^  -» '-  U 

said,  that  the  words  of  the  Lord  shall  not  depart  out  of  thv 
mouth  from  henceforth  and  for  ever."  If  you  consuk  Hp U? 
text,  you  will  perceive  that  it  was  probably  aSdreS  n  espe-" 
cial  sense  to  the  Jewish  church,  as  he  mentions  Zion  and  Jacob 

fe7rrT/r  ^'"'^^  ''  '".^^^  ^^^^«^«^'-  of  literal  Israel.* 
But  in  truth.  It  this  promise  confers  infallibility  on  any  church 

.then  the  promise  of  the  Holy  Spirit  will  coniL  infalLi  ^on 

every  believer      In  the  epistle  to  the   Romans,  St.  Paul  iLs 

"If  any  man  have  not  the  spirit  of  Christ,  he  is  none  of  his^"' 

Now,  I  ask  my  friend,  are  we  to  understand  by  this,  that  ete'rv 

tndjM  having  the  spirit  of  Christ  is  thereby^render  d  nf  h? 

be?     May  not  a  person  be  enlightened  by  the  holy  spi.it,  w1  h- 

out  being  rendered  infallible  also  ?     The  passage  from     sSh 

me  t  H  T  ""'  ^•""'^  '"^.  '^'"^  foriny  fearne'd  friend's  argu- 
ment.  He  has  again  quoted,  «  Obey  your  prelates."  Now! 
f^nd  m  other  parts  of  the  sacred  scriptures,  that  we  are  de7red 
"  to  ry  the  spirits  whether  they  are  of  God  because  nmnyl  se 
prophets  have  gone  out  into  the  world." '  Again,  I  ead,  "  o 
he  law  and  to  the  testimony,  if  they  speak  not  according  to 
this  word.  It  IS  because  there  is  no  light  in  them,"  or  as^he 
Douay  version  gives  it,  "they  shall  not  see  the  morning  ifaht" 
And  agam,  I  find  St.  Paul  saying,  "I  speak  as  unto  wfse^men 
judge  ye  yourselves  what  I  say.^'-d  Cor  x  15^  Ar^  ' 
Lord  himselfa.sk.,.  »wh.  p...  {.r  ,.^i  ^  ,       f'  ^V  .  ^''^  O""" 


.hat  is  rightr'_(Luke  xii,  67.)    ^If  w^ ;;;;h::^K 


try 


THE  ROMAN  CATHOLIC  CHURCH. 


S6 


he  spirits — to  go  to  the  law  and  the  testimony  and  to  judge 
ind  examine  for  ourselves,  are  we,  in  opposition  to  the  express 
lictates  of  the  word  of  God,  to  receive  every  thing  which  an 
ecclesiastic  tells  us,  without  examining  whether  the  doctrines  and 
precepts  inculcated  upon  us  are  in  accordance  with,  or  opposed 
to,  the  revealed  will  of  heaveff?  And  if  we  are  authorised  to 
examine,  as  to  the  truth  or  falsehood  of  the  doctrines  brought 
before  us,  then  will  it  clearly  follow,  that  no  church  is  infallible. 

In  conclusion,  I  shall  now  propose  one  or  two  questions  to 
my  learned  friend,  to  which  I  shall  thank  him  to  give  me  ex- 
plicit answers.  In  the  first  place,  I  should  wish  him  to  inform 
me,  how  many  general  Councils  have  been  held  ? 

Secondly— By  what  characteristics  are  general  Councils  to 
i)(  distinguished  from  others? 

Thirdly— Can  my  reverend  friend  produce  an  authenticated 
translation  of  the  scriptures,  perfect  and  infallible  ? 

And  Fourthly — Can  he  point  us  to  an  infallible  commentary 
upon  those  scriptures  ? 

These  questions  I  put  to  him,  and  these  questions  must  be 
satisfactorily  answered ;  or  else  I  assert,  that  I  have  strong  pre- 
sumptive evidence  against  the  infallibility  of  the  church  of  Rome. 
For  I  say,  if  the  church  of  Rome  be  infallible,  we  may  expect, 
that  she  is  able  to  refer  her  doctrines  to  an  infallible  and  clearly 
attested  standard — and  that  she  has  given  to  her  people  an  infal- 
lible and  authentic  version  of  the  sacred  scriptures— and,  as  she 
holds  that  a  commentary  is  indispensably  necessary,  we  may 
also  expect  that  she  has  furnished  an  infallible  commentary,  so 
that  her  followers  may  not  wander  in  the  wilderness  of  error, 
but  have  a  sure  and  certain  guide  to  direct  them.  A  priest 
declares  at  his  ordination  on  oath,  that  he, 

"  Unhesitatincrly  receives  all  things,  defined,  delivered,  and  declared  by  tho 
noly  canons,  and  general  councils ; "  ' 

and  I  ask,  therefore,  have  I  not  a  right  to  put  these  questions  to 
any  priest  of  the  Roman  Catholic  church  i 

Mr.  Maguire.— It  may,  perhaps,  appear  to  many  of  my 
auditory,  that  I  have  an  Herculean  task  to  perform.  A  great 
number  of  questions  have  been  put  to  me  to  answer,  which  would 
require  much  more  than  the  comparatively  short  period  allotted 
to  me  for  addressing  you.  Mr.  Pope  opened  his  speech  by 
endeavoring  to  draw  a  distinction  between  the  church  of  Rome 
and  the  Catholic  church.  I  beg  and  crave  the  kind  and  impar- 
tial attention  of  all,  wHile  I  clear  up  what  he  seems  to  considei 
au  insurmountable  difficulty.  In  the  early  ages  of  Christianity 
Uie  church  was  not  known  by  any  oth§r  nam«  than  that  of  the 


8tf 


THE   INFALI.IBILITl'   01 


C,UhoIic  church      I,  vv„s.so  designated  in  ,he  Aposfles'  rre.d 
one — It  was  then  thoutr  ,t  neres^iiiv    »a..  .i:  .•     *■     ^    . 

.  «.,.on,dd  the  c,.i„..  uo"a:„n::::^,.::,,,t':,';r;;,;t;  <:? 

d«  ared  hcot.cul  or  schismalical,  «l,icl,  refusfd  to  ackn.mlcd™ 
the  ,„|,op  „t  Uo.ne,  ll,e  vicar  of  Clirist  on  earlh  "n  1  ,f! 
word  co„sul,.ta„.iuI  w,„  fir.t  introduced  at  ,ho  Cotil  o  Nic^ 
Uc  al  know  that  the  tcnn  liad  no  ori-in  in  the  acrinl,  r^i  iT 
word  Irowever,  i.  to  he  tbnnd  in  the  IhugyJZTolJ',^ 
church.  My  (r,end  nn„t  adn.il  that  the  le™  "Roman "^'.'1' 
troduced  awtuliy,  and  according  to  the  go.pel.  or  he  ?nu  deny 
that  tl^e  term  "  consuhstantial,"  was  introduced  h»v|-„llv     ki 

V, alton,  and  all  Protestant  historians.  The  na.ne  makes  no^hii. J 
for  my  friend's  ar»ument.  Thonch  the  ■,  ,,n.  I)  """""S 
been  added,  it  is  still  the  same  c  u  ch.     Wh  Hriu'  LT  t'", 

11  was  not.  If  It  was  then  in  existence,  Alius  had  no  rio-h  fo 
set  up  a  church  against  the  church  of  God.  If  it  was  of  he 
Cathoi.c  church  which  condensed  Arius,  the  church  whicVhe 
set  up  could  not  be  the  CathoHc  churd,,  for  he,  fo  a  i^n' e  s  ood 
alone.  Where  was  the  Catholic  church  at  the  tinie\4en  Luther 
as  he  says  hin..<elf,  stood  alone,  and  was  the  o  ly  one  wt  h  ] 
the  courage  to  apply  the  hatchet  to  tiie  root  of  Popery  ?     li  1 

"ire  c'Tr  "T  ""T  "^  '  ^^""  ^''^^''y  P-ved  to'^o'u    given 
to  he  Catholic  church  to  serve  as  a  distinction.  *= 

1  liave  aheady  explained  to  you,  that  the  title  ecumenical   as 

«.rfby  the  patriarch  of  Constantinople,  was   blasprrnou/ 

Chust  IS  the  only  ecumenical  pastor-he  is  the  foundat  on  and 

the  corner-stone.     The  Apostles  formed  the  ediHce--But  if  the 

word  be  taken  in  the  limited  sense  in  which  it  is  applied  to  he 

bishop   of  Kome--that  is  the   visible  head   of  the^  Universal 

Church-it  ,s  not  blasphemy.     Mr.  Pope  has  repeated  the  n^ 

tfn  are  T'"  f '*  ^'S'-tin-there  the  arguments  of  St.  Aug  s- 
tm  are  employed  airain.sf  the  Tlon^tiofo    ...u^    ip.     ,,"?"** 

hnn.el,;  set'  up  their-ownauthority^ag*' .t:!  cf7he'ck,l':{:: 


THE  ROMAN  CATHOLIC  CHURCH. 


37 


church— who  appealod  from  tho  authority  of  the  rhurch,  and 
Irom  II  rcjrularly  orduiuod  luiiustry  to  tht-ir  own  private  opiiiior.>4. 
It  IS  just  n.s  il  ail  individual  having;  h.-t-n  t.ondenincd  in  the 
Kinji'H  Bench,  then  appealed  to  th«!  Konse  of  Lords,  and  th(  n 
to  the  Kinjr,  and,  on  tho  decision  heiiifr  given  against  him,  he 
should  recur  to  his  own  |)rivato  authority. 

Mr.  Pope  has  quoted  St.  Aug.istin  and  St.  Jerome,  who  dis- 
tinguished hctween  the  church  of  Rome,  and  the  Catholic  .hurch. 
IJut  these  fathers  have  sometimes  spoken  of  the  church  of  Home 
as  a  diocess,  or  as  a  patriarchate.  Did  they,  however,  deny 
that  the  church  of  Rome  was  the  mother  and  inatrice  of  all  other 
churches  I     Let  them  speak  for  themselves. 

In  his  eleventh  hook  De  Doclrina  Christiana,  where  layin-' 

down  a  rule  to  distinguish  canonical  books,  St.  Augustin  says— 

"  In  this  inquiry  the  nnthority  of  the  greater  part  of  the  Churchen  must  be 

And  lib.  Contra  Eoislolam  Fundamenti,  he  says— 

««l.nl''n7nT  ^''« '^«"''''^-™''0"^  ^vhich  keep  me  in  the  Catholic  church-th« 
assent  ot  nat.ons-her  authonty-lirst  cstubhshed  by  n.iracles-cheri.hei 
by  hopc-extemied  by  chanty-strenythencd  by  lapse  of  y.ars  :  the  succes 
im  of  pastors  from  the  chair  of  Peter,  to  who.n  the  Ld  coLuilteuZoZe  of 
feedmg  his  flock  downtothe  presenlbUhop;  lastly,  the  name  ilsdf  of  CaZlk:^ 

Thus  he  identifies  the  Catholic  church  with  the  bishop  of 
Rome,  to  whom  he  says,  Christ  committed  tho  care  of  feedin^r 
his  flock.  So  much  for  the  distinction  between  the  church  of 
Rome  and  the  Catholic  church. 

Mr.  Pope  admits,  that  a  man  may  be  excommunicated.  How 
can  the  church  excommunicate  unless  it  possess  authority  ?  Is 
It  not  evident  too,  that  it  is  an  authority  to  which  man  should 
yield  obedience?     What  does  St.  Augustin  say? 

not  rn'rlaeThSo!"'  '^"  "''^''' ''"  '^'  ''"''^^"'^  "^ '''«  ^^'''«''«=  ^^urch  did 

Will  Mr.  Pope  show  me,  that  he  does  not  deviate  from  the 
Imng  authority  of  the  Catholic  church  ?  I  defy  him  to  do  so. 
He  appeals,  indeed,  to  an  invisible  church— he  quotes  a  text  of 
scrip  ure  to  prove,  that  where  two  or  three  are  gathered  in  tho 
Lord  s  name,  there  will  he  be  in  the  midst  of  them.  This  is 
no  new  doctrine.  There  our  Lord  speaks  of  private  pruver.-! 
the  Apostles  command  all  to  believe  in  the  holy  Catholic  church 
Ihere  never  existed  a  time  since  the  Apostles  in  which  that  holy 
Catholic  church  was  not  visible  on  earth,  otherwise  the  Apostle, 
would  have  bound  us  to  believe  in  u  church  of  whose  existence 
there  was  no  certainty.  'tcui,*. 

Let  Mr.  Pope  reconcile  the  idea  of  a  Universal  church,  to 
Itut  of  two  or  three  being  assembled  in  Christ's  name,  or  let 

4 


38 


TlIF,    INFALLIBILITY  OP 


hiiu  show  that  two  or  three  esdihlish  onr  notion  of  univorsnlity 
Mr.  lopo  in  vain  ap|H«;iLs  t..  hi.s  invisible  church.     This  is  an 
ur-muont  which  wo.ihl  dchght  onr  inlidi'ls.     Tlio  Jow  may  say 
to  iho  Clnistian— »  Clirist  made  ^roat  pron.isos  to  his  church 
accor(hMo;t„y„nr  account— ho  declared,  the  fjates  of  hell  should 
n(»t  prevail  ajr»nist  her— and  ho  said,  that  whoever  should  not 
X'ur  her,  should  he  condemned  ;  he  als.)  compared  her  to  a  city 
>  idt  upon  n  njoiintain.      Yet,  we  find  that  h<>  has  not  fultilled 
lis  promises— that  his  church  may  tJiil—tluU  the  j,Mileje  of  hell 
live  prevailed  a<ramst  her— that  the  spirit  of  Gud  has  d.  parted 
rom  her,  and  that  (he  promises  of  visibility  have  been  shame- 
li.lly  violated,     it  is  tluu.  necessary  for  yon  to  l(,ok  out  for  that 
Messiab,  whoso  comms  we  daily  expect."     These  arguments 
might  be  used  ajrainst  the  man  who  admits,  that  a  time  did  exist, 
since  the  comin-  of  Christ,  when  there  was  no  visible  church 
upon  earth.     With  regard  to  the  unthorilies  which  I  have  pro- 
duced  hom  the  holy  Fathers,  I  have  (juoted  from  them   where 
they  expressly  treat  of  the  authority  of  tiie  chmch— I  do  not 
select  passages  from  them  where  they  allude  to  the  church,  mere- 
ly  by  a  side  wind,  and  which  passages  prove  nothing  upon  the 
schject.     Mr.  1  op(.  calls  upon  me  to  produce  u  genuine  inful- 
hble  translatmn  of  the  Bible-Ma/  is  to  be  found  in  our  church, 
which  IS  not  in  his.     We  have  the  Latin  vulgate,  the  noble 
translation  ol  ht.  Jerome,  and  approved  of  by  the  council  of 
lient—lhat  is  our  acknowledged  aiul  authentic  Bible.    I  retort 
upon  Mr.  1  ,)pe-~I  call  upon  him  to  show  me  any  translation  in 
his  church,  that  can  be  said  to  be  intallible.     The  Protestant 
church  IS  fallible— the  translators  of  their  Bible  wt  re  fallible— 
and  .the  man  who  reads  it  is  fallible.     J  low  can  certainty  bo 
bailt  upon  uncertainty  f     How  can  infallibility  proceed  Irom 
lalhbi lities,  or  to  use  an  expression  of  a  great  dignitary  of  the 
t.stabhshed  church,  "  How  can  an  immoveable  edifice  be  built 
upon  a  moveable  foundation  ?  " 

Let  Mr.  Pope  answer  that  argument  if  he  can  ;  a  child  who 
IS  born  m  Mr.  Pope's  communion  must  remain  a  Deist  till  he 
has  arrived  at. the  years  of  discretion.  A  Bible  is  then  put  into 
his  hands.  I  will  admit  that  he  is  conscious  of  the  existence  of 
aUod— AUhis  works  proclaim  it.  "  Coeli  enarrant  gloriam 
Uei.  But  he  can  never  ascertain  of  himself,  from  the  book 
put  into  his  hands,  the  religion  which  God  has  ordained.  He 
must  learn  that  from  his  Clergy  or  from  Mr.  Pope— I  respect 
the  Protestant  Clergy— I  acknowledge  they  possess  the  titulus 
CO  oratus.  Mr.  Pope,  I  should  remark,  is  not  sent,  and  St.  Paul 
tells  Hs  that  no  one  is  to  preach  who  is  not  called  us  Aaron  was 
—"And  how  can  they  preach  unless  they  be  sent."  The  Pro- 
testant child,  when  the  Bible  is  put  intG  his  hands  cannot  believe 


Till'.   ROMAN    CATrrOMC   CHURCH. 


89 


aro's  was 


irithfi.infallilMlKyordK.  (MrisliUor— ho  cannot  1;  k«.  thn  wrrin. 
tiMo.s  n|H,n  th,.  authority  of  t|„.  Catfu.l.c  chnich,  Ur  n.nst  d.Ml.l.. 
hevo  llKMn  altogothcT.  Tlu.  Protestant  Clrrj^y  .sl.onld  heuare 
ol  the  pnnciplos  so  confidently  put  lorlli  at  the  present  period 
and  to  wlui-U  ti.ey  lend  tb.ir  countenance  and  support.  If  every 
in<lividnal  is  to  l,e  constituted  interpr.ter  of  the  .scriptnr.'s,  the 
day  wd  arrive  when  the  chM-y  will  he  thrown  r,verlM,ard,  and 
(liey  will  I)..  jrliuJ  t„  fly  from  ihe  machinations  oftJK.se  who  would 
make  every  old  woman  in  the  country  an  inKTpieter  and  ex- 
pounder  ol   the  sacred  word  of  iitnl. 

When  Mr.  Pope  takes  the  Hihie  into  his  hands,  he  should 
prove  that  It  IS  inspired,  (iranfin;;  that  ho  estal.lishes  its  authen- 
ticity,  he  has  d. no  nothinj;,  if  he  cannot  prove  its  inspiration.  I 
defy  inn.  to  do  so  upon  his  own  princi|.|es,  without  hein-  encjos- 
ed  ma  VICIOUS  circle.  He  receives  tfe  scriptures  upon^he  riuht 
of  private  judgment,  and  he  then  proves  the  divine  ri«ht  of  pri- 
vate  judgment  Iron,  the  scriptures.  With  regard  to  general 
councils,  he  wishes  to  know  h..w  many  have  I.een  recognised  in 
the  church,  n  1  be  not  able  at  this  moment  to  state  with  nu- 
mer.cal  certainty  the  councils  which  are  received,  he  will  con- 
elude  that  the  church  is  not  infallible.  I  tell  him  there  have 
been  eighteen  ecumenical  councils,  whose  definitions  on  articles 

0  faith  are  held  to  be  mfallible.     If  Mr.  P<,pc  proves  that  any 

01  the  ecumenical  councils  have  sanctioned  any  fhincr  which 
contradicts  the  la.th  of  the  Catholic  church,  that  indeed  would 
be  something  like  an  unanswerable  argument.  He  says  that 
some  councils  are  received  in  one  diocess,  and  others  in  another. 

1  here  never  vvas  an  ecumenical  council  held,  but  its  doctrines 

were  immediately  received  throughout  the  church.   But  it  is  not 

so  with  regard  to  local  discipline.      ^Ve  aflirin  that  it  would  be 

scandalous  and  unchristian  to  break  communion,  on  account  of 

hiierences  m  what  is  called  local  discipline.    Mr.  Pope  dissents 

rom  the  church  of  England,  either  in  cissentials,  or  he'  doefnoU 

t  he  differ  m  essential.,  then  there  is  no  union    in  the  Protes- 

he  lends  the  seamless  garment  of  Christ-he  goes   out  of  the 

o';  h^t^^  "'^"^   ''''T'y^  -^  -parates'without    excns^ 
rom  that  general  society  of  men-the  Protestant  church,  and 
thus  becomes  a  fact.ous^and  dangerous  member  of  society.- 
What  says  the  Apostle  Paul?  ^ 

chanty,  caretul  tUrlT/^S;,  ^;\t'^H^^  T  """^'•"'"  '" 

body  and  one  snirir .  L  v^  "     "^  "•  'f  e  :,,,i,,t  m  mc   bond  of  |M'ace.     One 


40 


THE     INFALLIBILITY    OF 


Are  differences  a  lowed  here  ?  Is  the  conduct  of  the  heretics 
and  re  urn.er.  just.i.ed  by  this  passajze  ?  Thoy  all  set  up.heir 
nght ot pnvateju.^nnent,-AriusJ.uther,Culvi,  ,(Ecola,  n^^^^^^ 
and  Z.unghus    the  last  of  whom  affirrns,  tha't  ,n  the      o 

tins  .s  luy  body,"  the  verb  "  ,s  »  was  used  by  Christ  for 
REPRESENTS,  contrary  to  the  doctrine  of  Luther,  by  whom  he 
was  excommunicated.  ■' 

The  church  of  Enohmd  says  (hat  jiood  works  are  necessary  ; 
M..  Pope  denies  that  thoy  are.     Baptism   with  the  si-m  of  L 

ar'^niV'TT''  V^''  '^''''f  ''^  *^"^'''^"d-     ^^■'"  he  show  me 
any  authority  from  Scripture  for  that  ?     We  are  told  in  scripture 

to  keep   ho  y  the  Sabbath'  day-Mr.  Pope  viohxtes  tha[  con> 

mandment,  by  changing  its  object ;   or  he   must  admit,  that  all 

thmgs   appertainmg   to   salvation    are   not    contained    in    the 

scriptures      He  still  sophi«lically  endeavors  to  raise  a  difference 

between  the  church  of  Rome  and  the  Catholic  church.     B u"  I 

thrb  r  r'r';;  ■^''  •'^"«'^'''"  ^"^^  "^^'"^^  ^^^er  Fathers,  that 
the  church  of  Christ  is  none  other  than  the  various  Christian 
churches  throughout  tlie  world  in  communion   with  the  church 

of  Chli  ?i  1  ■■•  ^,^^P\^»"^^^  St.  Paul,  to  showthat  the  p.o.nises 
ot  Chri.t  to  his  church  were  conditional.  'Tis  well  he  admits 
that  the  promises  were  made,  and  it  were  better  had  he  not 
attempted  to  prove  them  conditional.  St.  Paul,  writing,  to  the 
Gentiles  dis.ifersed  at  Rome,  and  who  had  been  received  into  the 
church,  warns  them  against  vainly  boasting  of  their  election,  and 
Ujeir  having  been  preferred  to  the  Jews.  He  tells  them  nl^t"" 
glory  against  the  branches  (meaning  the  Jews)  who  had  been 
cut  off  through  their  incredulity,  but  rather  to  persevere  in 
righteousness  lest  they  should  be  cut  off,  and  the  Jews  a^ain 
engrafted.  "If  thou  contmue  in  his  goodness  (says  he,)  otherwise 
thou  also  shall  be  cut  off."  ^    ^       ,;uuierwise 

Mr.  Pope  rose  and  said,— My  friend  has  touched  on  several 
topics,  which  more  properly  belong  to  the  question  to  be  dis- 
cussed  to-morrow.  I  shall,  therefore,  for  the  present  pass  them 
by,  and  proceed  at  once  to  my  subject.  He  says  that  our 
Saviour  did  not  give'  any  command  to  write  the  scriptures.  But 
It  the  sac.  ed  scri,rtures  were  not  written  by  the  command  of 
trod,  then  they  cannot  be  inspired.  He  says,  that  I  cannot  show 
hnn  any  passages  in  the  Bible,  in  which  such  a  command  is 
given— In  the  book  of  Lxodus,  xvii,  14,  Douay  version,  I  read, 

«  And  the  Lord  said  to  Moses ;  write  this  for  a  memorial  in  a  book    and 

ge^2n!»  "''  ^^'  psalm.="Let  these  iluugs  he  written  unto  anothe. 


THE    ROMAN    CATHOLIC    CHURCH. 


41 


In  the  30th  Isaiah,  8  verse. — "  Now,  therefore,  go  in  and  write  for  them 
bpon  l)ox,  and  note  it  diligently  in  a  book,  and  it  shall  be  m  the  latter  days  Jot 
a  testimony  Jor  ever." 

Ezekiel,  xliii,  1 1. — '*  Show  them  the  form  of  the  house,  and  ofthe  fashion 
thereof,  the  goings-out,  and  the  coinings-in,  and  the  wliole  plan  thereof,  and 
all  its  ordinances,  aTid  ail  its  order,  und'all  its  laws  ;  and  thou  shalt  tcrite  it  in 
tl'eir  sight,  that  they  may  keep  the  whole  form  thereof,  and  its  ordinances, 
and  do  them." 

ILib.  ii,  2. — "  And  the  Lord  answered  me,  and  said :  write  the  vision  and 
make  it  plain  upon  tables :  that  he  that  rendelh  it,  may  run  over  it." 

Rev.  i,  1 1.—"  What  thou  sayest,  write  in  a  book:  and  send  to  the  seven 
churches  which  are  in  Asia." 

laih  verse  of  the  same  ciiaptor.— "  irn<e  Jhereforo  the  things  which  thou 
hast  seen,  and  wliich  are,  and  wiiich  must  be  done  hereafter."  ° 
Chap,  ii,  1. — ".Unto  the  angel  of  the  ciiiireh  of  Ephesus,  vmle." 
8  verse. — "And  to  thi;  angel  of  the  cinncli  of  Smyrna,  write." 
12  verse.— "And  to  the  aiiiivl  of  the  church  of  Pt!r;:ainus,  write.** 
18  verse.—"  And  to  the  angel  of  the  church  of  Thyatira,  write." 
3  chap.  1st  verse.—"  An<l  to  the  angel  of  the  church  of  Sardis,  write." 
7  verse.— "And  to  the  angel  of  tiie  church  of  Philadelphia,  write." 
14  verso.— "And  to  the  angel  of  the  church  of  Laodicea,  tvrite.     These 
things  saith  the  Amen,  the  faithful  and  true  witness,  who  is  the  beiiinnintr  of 
the  creation  of  God."  °         ° 

Here  then  are  the  express  commands  of  our  Saviour  himself, 
for  writing  at  lea.st  partictilar  porticms  of  the  word  ol'  God.  We 
.shall  now  see  what  are  the  opinions  of  Fathers  upon  the  subject. 
St.  Augustin,  de  Coiisens.  Evang.  lib.  i,  cap,  7,  says, 

"This  first  is  to  bo  discussed,  which  some  are  accustomed  to  object  to — 
vhy  the  Lord  himself  wrote  nothing  ?     Pagans  chiefly  start  this  objection." 

And  further,  in  the  same  book  and  25th  chap,  he  says  : 

"When  they  (meaning  the  evangelists)  wrote  what  he  showed  and  said, 
vt  is  by  no  means  to  be  interred,  that  he  himself  did  not  write ;  since  he  as  the 
nead,  dictated  what  his  members  put  down  ;  for  wliatsoever  he  wished  that 
we  should  know  of  his  deeds  or  sayings,  he  commanded  to  be  written  as  by 
lis  own  hands."  ^ 

And  Gregory  the  Great  (in  Praefat.  jn  lib.  Job.) 

"If  having  received  letters  from  some  great  man,  we  read  the  words,  and 
should  demand  with  what  pen  these  words  were  written  :  this,  indeed,  would 
be  most  ridiculous,  to  trouble  ourselves  inquiring,  not  so  much  who  was  the 
author?  or  what  was  his  name  ?  as  with  what  pen  the  words  were  wrifren  ?" 
"When,  therelbre,  we  believe  the  substance  of  tiie  letters,  and  acknowIed'To 
the  Holy  Spiritto  be  the  author  ofthe  inatter,if  we  siiould  set  about  inquiring 
lor  the  scribe,  what  else  are  we  doing  than,  it"  after  readin<T  letters  we  should 
vainly  trouble  our  heads  about  the  pen  they  were  written  with." 

And  the  same  author  says  (Epist.  lib.  iv,  indict,  xii,  ep.  31. 

Pans,  1705,) 

"What  are  the  holy  scriptures,  but  a  certain  epistle  from  the  omnipotent 
trod  to  his  Creatures." 

And  Athanasius,  in  Rescri|)t  ad  Liber,  torn,  i,  speaking  of 

Christ,  says : 

^m"i  ^^^}^^f  "''^?  ''^'^  spoken  by  the  prophets— He  it  is  who  has  composed  the 
Old  and  New  Testanieat." 

4* 


4' 


S5« 


IIIHI  I- 


Hlllllll 


42 


THE    INFALLIBILITF    OP 


My  loirned  friend  made  some  observations  on  the  quotatior. 
ro.n  Uupm.     1  he  opmions  of  Dupia  are  clear  and  distinct  upon 
the  subject ;  and  you  have  only  to  contrast  his  observations  with 
those  of  my  friend,  to  convince  you,  that  the  Roman  Catholic 
church  was  not  in  primitive  times  acknowledged  as  the  universal 
chuic^i.     He  also  referred  to  that  passage  in  the  creed  where  it 
IS  said,  "  I  believe  in  the  Holy  Catholic  church."     The  creed 
I  admit,  IS  an  ancient  document ;  and  were  I  even  to  grant  that 
it  was  penned  by  the  Apostles,  Mr.  Maguire  need  not  have  ffiven 
h.mself  the  trouble  of  proving,  that  the  universal  church  of  Christ 
was  called  the  Catholic  church.     I  admit  this  at  once  ;  but  I 
deny  as  distinctly  that  this  term  applied  to  the  church  of  Rome  • 
a.id  until   Mr.  Maguire  proves  this,  I  maintain  that  his  other 
aiguments  go  for  nothing.     I  know  my  friend  attaches  great 
importance  to  the  authority  of  the  Fathers,  and  I  shall  now  allude 
♦    It^'^'I^t'^'''   '■""'  Tertullian  which  was  referred  to  in  my  lettei 
to  Mr.  Maguire.   In  order  to  secure  Christians  in  true  doctrine, 
he  recommends  them  to  consult  the  Apostolic  churches,  men- 
tioning the  churches  of  Corinth,  of  Philippi,  of  Thessalonica, 
and  ot  Lphesus,  as  well  as  of  Rome.—Terlul.  de  prascrip.  aa 
Har.  §U,p.  108,  109.  ^  ^ 

Now  I  would  ask,  had  Tertullian  considered  that  the  church 
ot  Komqwas  the  universal  church,  or  that  she  maintained  an 
authority  over  other  churches,  would  he  have  written  thus? 
VVouki  he  have  spoken  af  other  churches  in  the  same  strain  in 
which  he  speaks  of  the  church  of  Rome-had  he  considered 
lier  as  the  supreme  or  universal  church?  Truly  Tertullian  did 
not  place  her  in  so  high  a  rank  as  my  friend  would  have  us  to 
suppose.     In  relation   to  this  passage  which  I  have   quoted, 

u%p    ;"n"  ^''^^'*'"'    '"■"^'*'  ^^^^"^  Rhenanus  remarks,  that 
It  lertulliari  were  to  utter  such  a  sentiment  in  his  day,  relative 
to  the  church  of  Rome,  he  would   not  escape  punishment." 
Khenan.  Argum.   in  Te.t.   de   Praec.   et  alibi.  Impres.   Basil, 
lozi.     I  could  m ulliphi  many  quolaiions  from  the  Fathers  to  the 
same  pnrporU  but  that  I  ximh  to  occupy  my  time  with  other  matter. 
In   the  Council   of  Chalcedon   it   was   decreed,  that  equal 
•vspect  should  be  paid  to  the  Bishops  of  Constantinople  and 
Kome.     And  I  would  ask,  can  any  thing  more  distinctly  prove, 
that  the  church  of  Rome  was  not  in  the  earlier  ages  looked 
upon   exclusively  the    church  of  Christ  ?     Or  can  any  thing 
njore  directly  contradict  the  assumption  of  universal  authority 
claimed  by  that  church  ?     But  I  would  also  ask  my  friend,  if 
the  church  of  Rome  was  in  the  first  ages  considered  as  the  su- 
preme or  universal  church,  how  does  it  happen,  (hat  the  Apostle 
i'aul  addressed  epistles  to  several  churches  without  the  most 
distant  reference  to  the  authority  of  the  church  of  Rome;  and 


iiiiiii^ 


THE  ROMAN  CATHOLIC  CHURCH. 


43 


that,  in  the  epistle  which  he  addressed  to  the  church  tf  Rome, 
he  does  not  nuike  the  most  indirect  allusion  to  her  hein-'  the' 
Catholic  or  supreme  (Jhurch,  much   less  to  her  possessin*"  the 
prerogalive  of  inl'uUibility  I     Nor  is  the  epistle  even  addressed 
to  Peter,  who  is  said  to  have  been  the  first  Bishop  of  Rome. 
On  the  contrary,  we  find  the  epistle  addressed  "  to  all,"  (mark 
that)  "  to  all  that  are  at  Rome,  the  beloved  of  God,  called  to  be 
saints."     There   is   not   one  -word,  you   perceive,  about    the 
boasted  supremacy  of  that  Church— nor  the  least  mention  of 
the  Apostle  Peter.     It  is  addressed  to  all  those  who  compo^^ed 
the  church  of  Christ  in  that  city.     Where,  then,  I  would  ask,  is 
there  the  slightest  ground  of  argument  to  show  that  the  church 
ot  Rome  was  the  supreme  church  ?     I  assert,  that  Mr.  JVIa«wie 
has  not  established  his  opinion  on  this  subject ;  while  or?  the 
contrary,  it  must  be  evident  to  every  one  present,  fiom  the  pas- 
sages Which  I  have  quoted  from  scripture,  and  from  the  Fathers 
also,  that  no  such  doctrine  was  entertained  in  the  first  a<Tes  of 
the  church.     My  friend  has  brought  forward  the  word  "  con- 
substantial,"  to  show  that  words  have  been  introduced,  which 
are  not  to  be  found  in  scripture  ;    and  argues   that   the  term 
Roman  Catholic  may  be  also  admitted,  though  not  found  in 
sacred  writ.     I  allow  that  there  are  many  words  used  by  theolo- 
gians  which  are  not  to  be  found  in  scripture,  but  deny  that  this 
makes  tor  his  argument.     The  terms  which  theologians  use,  do 
not  contradict  themselves  ;  but  I  appeal  to  common  sense,  is 
there  not  an  evident  contradiction  in  the  term  Roman  Catholic  ? 
To  speak   of  a  particular  universal,  I  maintain,  is  absurd— 
"  Where  the  true  church  was  before  Luther,"  and  the  Pope's 
supremacy,  I  shall  consider,  when  we  come  to  the  question  of 
the  Reformation. 

My  friend  has  referred  to  the  passage  which  I  quoted  from 
&t.  Augnstin,  pointing  out  the  method  by  which  we  mioht  dis- 
coyer  the  true  church  of  Christ.  I  confess  that  I  was  not  a 
little  surprised  at  his  commentary  oq  that  passage.  If,  however, 
he  admits  that  St.  Augustin  held  that  the  scriptures  were  to  be 
reterred  to  in  contentions  with  reputed  heretics,— as  the  church 
ot  Home  considers  me  a  heretic,  she  should  condescend  to  refer  . 
me  tor  the  discovery  of  the  marks  of  the  true  church  to  the 
same  authority.  St.  Augustin  again  says,  «I  am  unwilling 
that  the  church  be  demonstrated  by  human  documents  but  by 
divine  oracles."— (Z>e  Unilat.  Eccles.  c.  3.) 

I  did  not  cite  '»  where  two  or  three  are  gathered  totrether  in 
my  name,  there  am  I  in  the  midst  of  them,"  to  tTrove  the  invisi- 
■^n;Ly  ot  lue  .nurch  of  Christ;— nor  did  1  argue  that  two  or 
Uiree  constituted  tiie  universal  church.  What  I  said  was,  that 
the  church  of  Christ,  or  the  universal  church,  consisted  of  the 


ill 
f! 

I 'I 


44 


THE     INFALLIBILITY     OP 


i  fl 


entire  body  of  the  faithful,  however  scattered  over  the  world,— 
and  the  Great  Head  of  the  Church  had  protnit^ed,  that   wht'ie- 
ever  two  or   three  were  assembled  together  in  his  name   he 
would  be  with  them  to  bless  them  and'  to  preside  ov(  r  them. 
My  friend  has  alluded  to  the  promise  n>ade  by  Christ,  "he  .shall 
guide  you  into  all  truth."     But  he  should  remetnber,  that  while, 
some  of  the  promises  refer  to  the  great  bod.y  of  those  who  com- 
pose the  church  of  Christ,  others  were  intended  especially  for 
the  Apostles.     In  a  succeeding  chapter  we  find  Christ  [ironiiHcd 
the  Comfortc^r,  "  to  bring  to  their  rememhrance  all  that  he  fiaa 
spoken.''     We  cannot  say  that  we  heard  Christ  speak  viva  voce, 
as  the  Apostles  did.     And  therefore  it  will  be  seen,  that  there 
ar»  some  of  the  promises   which  cannot  apply  to  any  but  to 
them.     My  friend  says,  "  he  was  quits  w ith  me  on  the  Fathers." 
Now,  I  affirm,  that  the  passages  which  I  quoted  from  their 
writings,  went  distinctly  to  prove,  that  in  the  early  ages,  neither 
the   infallibility,  the   supremacy,  nor   the   uuiversalify   of  the 
church  of  Rome  was  acknowledged.     Should  I  grant,  however, 
that  Mr.  Maguire  "was  quits  with  me,  in  reference  to  the 
Fathers,"  what  does  the  concession  amount  to?    That  we  have 
Fathers  against  Fathers— and  how  shall  we  in  the  midst  of 
such  uncertainty,  if  we  depend  on  them,  be  able  to  come  to  any 
specific  conclusion  ?     I  therefore  do  trust,  that  the  result  of  the 
present  discussion  may  be,  that  we  shall  throw  the  Fathers  over- 
.  board,  and  sailing  in  the  ark  of  the  living  God,  his  holy  scrip- 
tures, launch  out  upon  the  great  ocean  of  religious  truth.     My 
friend  has  said,  that  the  version  of  the  scriptures  which  contains 
the  pure  word  of  God,  is  that  translated  by  Jerome,  and  sanc- 
tioned by  the  council  of  Trent.     The  council  of  Trent  pro- 
nounced an  edhion  of  the  Vulgate,  that  uas  afienvardu  to  be 
published  "  quam  emendatissime,"  as  correctly  as  possible— the 
standard  edition.     She  pronounced  a' verdict  upon  an  edition  at 
the  time,  in  utero,  that  had  not  seen  the   light.     An  edition  of 
the  Vulgate  was  published  by  the  Louvain  doctors,  about  thn  ty 
years  after  the  council  of  Trent.     Pope  Sixtus  V.  not  approv- 
ing of  this  edition,  and  wishing  for  a  still  more  correct  one,  with 
great  trouble  brought  together  marty  learned  Jewish  and  Roman 
Catholic  doctors— the  Vulgate  was  compared  with  the  Greek 
and  Hebrew  originals,  and  the  edition  was  completed.     Sixtus 
considered  it  so  perfect,  that  in  his  preface  he  declared,  that 
any  one  who  should  attempt  to  alter  it  "  in  minimi  particuia," 
should   be   subject    to   the   major  excommunication.     Within 
three  years  after  the  publication  of  this  immaculate  and  infallible 
edition,  wrillen  as  it  was  in  a  dead  lari-^n.-jge,  and  therefore  less 
liable  to  suffer  from  the  variations  to  which  a  living  languacre  is 
subject,  another  made  its  appearance  under  the  sanction  of 


THE  ROMAN  CATHOLIC  CHURCH. 


46 


Pope  Clement  VTII.     And  what  think  you?     Notwithstanding 
the  aiuUhoina  which  Pope  Sixtus  had  jjionoiiiiced  on   the  indi- 
vivlual  who  should,  "in  niimnia  parficidii,"  in  tlie  least  [)ii!licle, 
alter  the  edition  published  by  hinj,  it  has  b(  en  ascertiuned,  that 
there  were  in  the  edition  published  by  Clement  VII f,  no  fewer 
than  2(l<:0  variations  from  the  text  of  the  Sixtine  edition.     Dr. 
Janios  has  proved  the  existence  of  these  difl'crences  between 
the  Clementine  and  Sixtine  edition^  in  his  work  entitled  Hellinn 
Paple.     Now,  I  would  ask  my  learned  friend,  from  which  of 
those  editions  has  the  version,  which  he  represents  to  be  so  im- 
maculate, been  taken  t     I  answer,  from  the  Clementine  edition 
and  not  from  the  Sixtine.     So  that  Pope  Clement  VIII,  and  the 
Douay  translators  have  inclined  the  penalty  pronounced  in  the 
preface  of  the  Sixtine  edition — have  subjected  themselves  to 
2000  majores  excommunicationes.     But  this  is  not  all.     In  the 
successive  editions  of  the  Douay  version  are  to  be  found  many 
discrepancies.     If  the  present  edition,  of  whose  correctness  my 
learned    friend  has  made  such  unwarrantable  boast,  be  com- 
pared with  the  Clementine  and  Sixtine  editions,  it  will  be  found 
to  differ  not  only  from  both  the  Sixtine  and  Clementine,  but 
also   from  preceding  editions   of  itself,  as  Mr.  Hamilton  has 
clearly  shown.     I  should  mention  that  Clement  bought  up  the 
Sixtine  copies  to  guard,  if  possible,  his  predecesso  °  from  the 
charge  of  fallibility ;  so  that  but  two  copies,  I  believe,  are  ex- 
tant.    Thus,  we  have  Pope  against  Pope,  and  doctor  against 
doctor.     1  again  ask  my  friend  to  produce  a  perfect  and  im- 
maculate copy  of  the  scriptures.     I  have  shown  you  that  he 
cannot  do  so.     Then  we  have  to  charge  his  infallible  church, 
either  with  having  failed  in  her  duty  towards  her  people,  in  not 
having  provided  a  perfect  edition  of  God's  holy  word ;  or,  on 
the  other  hand,  with  inability  to  produce  such  a  translation  of 
the  scriptures.     Let  my  friend  adopt  either  alternative  ;  and  I 
ask,  what  becomes  of  the  boasted  infallibility  of  his  church? 
He  desired  me  to  produce  a  perfect  version  of  the  Bible— I 
aflirm,  that  although  we  do  not  boast  of  infallibility,  we  have  a 
bettf  r  version  of  the  scriptures  than  his  church  can  produce.     I 
need  not  here  occupy  your  time  in  speaking  of  the  extreme 
pains  and  care,  which  were  taken  by  men  of  the  greatest  talents 
and  research,  in  preparing  the  present  authorised  version. 

Dr.  Geddes,yvho  was,  at  least  at  one  period  of  his  life,  a 
Roman  Catholic  priest,  a  man  of  considerable  literary  attain, 
ments,  has  spoken  of  the  Protestant  Bible  in  terms  of  the  great- 
est commendation.     He  observes, — 

"  1'he  highest  eulo^iiims  have  been  made  on  the  traaslation  of  James  I, 
both  by  our  own  writers  and  by  foreicrners.  And,  indeed,  if  accuracy 
tjdelity,  and  the  strictest  attention  to  the  leUer  of  tlie  text,  be  supposed  to 


''  1 

\ 

I 

1, 1 


46 


THE  INFALLiBILITy    OF 


form  the  qnnlihcationa  of  an  excellent  version,  this,  of  all  versions,  mtiat  in 
gonorul  Hi  ii.ounted  tlio  most  ...xcollout.  I'.vory  sontcti...,  ,  vn  y  wortl, 
ry-iyHyilahlcMvciy  l.-tt.TUiul  point,  a.rm  to  liuv.'  hi-en  w-n-h..!  nith  tlid 
ni.rest  .•xartiluilo,  a.i.l  cxprcss.-d,  eit!ior  in  th-  loxt,  or  mam..,  will,  the 
grratrst  pnTiH.o,.  I'«,r„„,u8  l,i,ns,.If  i«  haully  ,„o.o  literal  ;"  uod  it  wa« 
wHI  ol,,so.v,-d  hy  R,,|,i,,8oii,  ahove  100  years  a-o,  that'll  ...ay  serve  fur  a 
lexieo.i  ol  the  IJebicvv  laiiyuajje  us  well  us  lur  a  liunslutio.i.' " 

Hear  the  opiMion  of  the  celebrated  J.  K.  L.*  on  the  sul>ject. 
He  siiyrt,  "  The  iiuthorised  version  is  a  noble  work,  w  ith  ull  its 
faults."  We  see,  therefore,  from  the  testimony  of  Roman 
Catholics,  that  our  version  of  the  scripttires  is  truly  rxcellent ; 
and  in  conHrmation  of  its  great  value,  I  heg  to  remark,  thai 
each  succcediifg  edition  of  the  Douay  Bible  approximates 
nearer  and  nearer  to  the  Protestant  version.  And  is  not  this 
circumstance  an  acknowledgment,  that  the  Protestant  version  is 
considered,  even  by  the  Koman  Catholic  hierarchy,  as  more 
accurate  than  their  own  1 

Mr.  Maguire. — I  deny  that  our  bible  has  approximated  to 
the  English  edition.    I  deny  the  fact— let  Mr.  Pope  prove  it,  and 
then  show  how,  and  in  what  manner,  it  has  been  eflected.     The 
apostle  St.  John  is  desired  to  write  what  he  has  seen  "in  a  book, 
and  send  it  to  the  seven  churches  which  are  in  Asia,  to  Ephesus, 
and  Smyrna,  and  to  Pergamos,  and  to  Thyatira,  and  to  Sardis, 
and  to  Philadelphia,  and  to  Laodicea."     So  far  the  apostle  is 
commanded   to  write   to   the  particular   bishops  of  particular 
churches,  conveying  particular  information.     But  fronj  this  a 
general  conclusion  is  drawn  by  Mr.  Pope  that  our  Saviour  com- 
manded the  New  Testament  to   be  written.     The  Apostle  is 
commanded  to  write  to  the  angel  of  the  church  of  Ephesus,  and 
from  this  Mr.  Pope  draws  the  unjust  and  illogical  conclusion, 
that  a  positive  commandment  has  been  given  to  write  the  New 
Testament.     I  come  now  to  his  argument  drawn  from  the  Six-, 
tine  and  Clementine  editions  of  the  Bible.     1  may  premise  that* 
the  Pope's  infallibility  is  not  a  doctrine  of  mine,  nor  of  any 
Catholic.     There  are  differences  on  the  subject  between  the 
French  and  ultra  Montanists,  but  they  are  merely  the  private 
opinions  of  private  divines.     The  church  has  pronounced  no 
opinion  on  it.     The  church  only  pronounces  on  essentials.     It 
leaves  the  human  mind  free  to  discuss  other  subjects  respecting 
which  infallibility  does  not  shut  out  inquiry— but  the  authority 
of  the  church  is  decisive  in  articles  of  faith,  Wtiich  cannot  be 
ascertained  by  human  power.     How  could  the  mass  of  man- 
kind be  able  to  judge  of  the  truth  of  the  doctrine  of  the  Trinity 
or  of  iustificatibn    hv  faith  ?   hnw  nQn\A   thov  ro^«^"f»;i"  ii.:*v-   « 
just  God  the  doctrine  of  original  sin  1     And  what  is  the  human 
*  Right  Reverend  James  Doyle,  Bishop  of  Kildare  and  Lelghlin. 


THE     ROMAN    CATHOLIC    CHURCH. 


47 


iiiitid  1  Is  not  the  j,'  ^at  mass  of  mankind  composed  of  the  ijr- 
iijiaiit  and  lower  oi d^rs  ?  [f  is  only  when  every  niuri  is  allowed 
to  read  and  interpret  tlu;  Bible,  that 

"  A  littlo  l(!uriiiii^  ia  a  ilamjorons  tliin<T." 
Christianity  is   thrown  overboard,  and  the  church  of  Christ  is 
seolfod  at.     It  was  jy  such  means  that  iiilidelity  spread  throii;rh- 
ont  Fiance  and  Germany.     It  is  onr  dnty  to  read  the  Bible,  but 

it  mast  be  under  proper  circumstances.     I  love  the  Bible I 

read  the  Bible— I  believe  it  to  be  the  infallible  Word  of  God. 
Christ  will  not  allow  his  children  to  use  good  food,  when,  b) 
the  circumstances  of  the  case,  it  might  be  converted  into  poison. 
Would  you  give  to  a  child  food  of  an  indigestible  (pjality  ?  The 
Catholic  church,  knowing  from  experience  the  danger  of  an  in- 
discriminate perusal  of  the  scriptures," directs  that  the  sacred 
volume  should  not  be  read  by  any  who  want  the  due  disposition. 
The  Catholic  church  is  right  in  resisting  the  indiscriminate 
reading  of  the  scriptures.  If  the  Bible  be  at  all  imperfect,  as 
Mr.  Pope  has  been  endeavouring  to  prove  it,  that  would  be  a 
strong  argument  that  it  should  not  be  put  into  the  hands  of  the 
ignorant  and  illiterate  without  due  caution.  Mr.  Pope  quotes 
the  authority  of  Pope  Sixtus,  that  the  scriptures  shall  not  be 
altered  from  his  edition,  ♦♦  nejn  minima  particula.'^ 

Tlie  Catholic  divines,  who  wrote  the  catechism  of  the  court- 
ed, state,  that  Catholic  doctrine  shall  not  be  changed  ne  in 
miniyna  parlicula.  Allusion  is  here  made  by  the  Pope  to  the 
faith  conveyed  in  the  book,  and  not  to  matters  of  discipline. 
In  faith  we  yield  to  the  authority  of  the  church,  which,  as  the 
holy  Fathers  say,  is  the  solution'of  all  difficidties.  I  will  here 
call  (»n  Mr.  Pope  to  compare  the  Sixtine  and  Cletnentine  editions 
of  the  Bible  with  the  Latin  Vulgate,  and  see  if  he  can  find  any 
thing  in  them  as  to  substance  and  faith  different.  He  talks  of 
his  Bible— it  has  undergone  more  substantial  changes  than  any 
book  in  the  world.  There  have  been  upwards  of  7000  correc- 
tions made  by  Dr.  Mills.  Dr.  Wharton  was  charged  with 
promoting  infidelity,  having  made  suth  a  skeleton  of  the  Bible. 
Ward  has  proved  the  numerous  corruptions  in  the  Protestant 
Bible.  Take  an  example — in  the  nineteenth  chapter  of  Num- 
bers, Moses  is  directed  to  take  the  ashes  of  a  heifer  that  has  been 
sacrificed,  and  to  sprinkle  them  with  the  water  of  expiation— 
lest  this  text  might  go  to  sanction  holy  water,  it  is  translated  the 
♦♦  water  of  separation"  in  the  Protestant  Bible— although  in  all 
ancient  copies,  it  is  either  the  water  of  lustration,  purification, 
or  aspersion.  «  A  man,"  says  Dr.  Wall,  another  restorer  of 
the  rrotestant  Bible,  »  cannot  forbear  having  a  strong  stomach 
against  our  translators,  who,  with  all  the  ancient  copies  before 
tnem,  must  nevertheless  go  astray." 


^Ei 

Pll 

■Ei 

f ';  II 

I'll 

III'  (fl 

^B^S^^Y     \^H 

mM 

Hw-  '•'  °Fi 

; 


I 


48 


THE    iNrAF.MBILfTy    Of 


Luther,  qnotin«T  the  words  of  St.  Paul, 

"For  wo  bcli.vc  tlint  a  mini  mav  l)n  savfd  by  faitli,  willionf.  tlir  works  of 
the  law,"  (ulluilin.4  to  the  Jewish  law)  adds  to  the  text  the  word  '  only  •'  in 
the  German  '  allein.* 

And  when  upbraided  with  this  sacrilegious  addition,  he  replied, 

"  Am  I  not  an  apostle,  as  well  as  Paul— and  siionld  any  Papist  ohjoct  to 
the  word  only,  immcdiati'iy  oppose  to  liim  the  toill  of  Dr.  Martin  LuUkt,  who 
IS  a  doctor  above  all  Popish  doctors,  and  who  asserts,  that  the  Pope  and  an 
asa  are  synonymous  terms  -quid  unnm  et  idem.'' 

I  hold  myself  responsible  for  the  Vulgate.  I  challenge  him 
to  show  me  a  material  error  in  that  tianslatioti.  I  receive  it 
upon  the  authority  of  an  iufailible  church.  Mr.  Pope  will 
acknowledge  no  authority — he  sets  up  his  opinion  not  only  against 
the  Catholic,  but  against  the  Protestant  churches.  The  Catho- 
lic church  has  preserved  the  authentic  copy  of  the  scriptures — 
from  it  the  Protestant  church  has  received  it.  Mr.  Pope, 
however,  denies  any  church  possesses  any  authority  to  which 
any  man  is  obliged  to  yield.  I  shall  read  to  you  a  passage 
from  St.  Chrysostom.     He  says, — 

"Ifvonwnwe  war  against  man  yon  may  conquer,  or  be  overcome  ;  no 
force  shall  overcome  the  church.  The  church  is  much  stronger  than  the 
earth— even  stronger  than  heaven— for  '  Heaven  and  earth  shalfpass  away,' 
(Luke  XXI,  33.)  What  words  are  these,  'the  gates  of  hell  shall  not  prevail 
against  her?'  (Matt,  xvi,  18.)  But  if  you  doubt  the  word— give  credit  to 
facts.  How  many  tyrants  have  assailed  «he  church  of  God— how  many 
torments— what  persecutions— wliat  fires?  They  could  effect  nothin^^." 
Homily  He  Expulsione  sua,  tome  iv,  p.  843.  •  ° 

And  in  his  Homily,  "  Quod  Christus  sit  deus,^^  tome  v,  chap. 
11— he  says,— 

"'On  this  rock  I  will  build  my  church.'— (Matt,  xvi,  18.)  Consider  what 
this  means,  and  you  will  discover  its  evident  truth,  for  it  is  not  alone  wonder- 
ful that  Christ  built  his  church  in  all  parts  of  the  earlli,  but  that  he  rendered 
her  impregnable,  and  invincible  against  all  attacks— '  The  gates  of  hell  shall 
not  prevail  against  her'— that  is,  no  danger— not  those  that  produce  death, 
and  lead  to  hell.  Have  you  witnessed  this  prediction  ?  Have  you  beluld 
the  certainty  and  strength  of  the  event  ?  Have  you  seen  the  words  manifested 
in  the  fact,  and  the  power,  which  without  arms  accomplished  all  things  ?" 

I  now  come  again  to  the  distinction  which  Mr.  Pope  has  en- 
deavoured to  draw  between  the  Catholic  church  and  the  Roman 
Catho'c  church — it  is  a  mere  play  upon  words ;  the  Fathers, 
he  asserts,  did  not  allow  the  church  of  Rome  to  be  the  Catholic 
church.  I  have  already  told  you,  that  in  consequence  of  the 
separation  of  the  Greek  church,  and  the  heresy  of  the  Arians, 
the  Catholic  church  was  then  for  the  first  time,  and  as  a  distinc- 
tive mark,  called  the  Roman  Catholic  church,  and  it  included  all 
the  churches  in  the  west,  and  throughout  the  world,  in  com- 
munion with  the  see  of  Rome.  This  is  the  church  ojT  which 
St.  Augustin  says.  Contra  Evisiolam  Fundamenti—r 


THE    ROMAN    CATHOLIC    CHURCH, 


49 


"I  would  not  bolicvt!  iho  gOHpel,  if  the  autliorily  of  tlic  Culliolic  tliurch  did 
not  iiiovi;  UK!  lliun  to." 

And  ill  his  book  De  Sijmbolo^ 

"This  is  tho  holy  church— the  ono  church— tho  Catholic  church— tho  (rue 
church,  which  coiitomhri''  ujjainat  till  heresies  irmy  herself  !>«  nfsailed,  b-it 
ciiiuint  1)0  overcome.  All  liurosica  have  jjoiie  out  from  her,  like  us'eleHs 
brunciics  cut  olF  (roui  the  vine— she  herself  remaitiin;^  fixed  to  the  root— fixed 
to  til.  HtocU— fixed  in  charity,  and  against  which  the  'gales  of  hell  shall  ml 
prn'dil.^ " 

Hut  as  to  tho  distinction  between  the  church  of  Rome  and 
tho  Catholic  church,  it  wiis  unknown  to  St.  Auj>;ustin,  ludess 
when  he  hiippened  to  speak  of  the  diocess  of  Rome.  This  I 
have  shown  in  a  former  quotation,  where  he  holds  a  succession 
from  the  chair  of  Peter,  to  whom  Christ  conunitted  the  care  of 
the  whole  flock,  to  be  absolutely  necessary.  And  St.  Jerome, 
in  his  letter  to  Pope  Damascus,' says, — 

"To  thee  I  know  wer(!  given  the  keys  of  the  kingdom  of  heaven.     Wlio 
•oever  gathereth  not  with  thee  scatteretli— that  is,  he  lliat  is  not  Cluist's  is 
aiitichiist's." 

And  again  he  says, 

"  I  could  dry  up  all  the  streams  of  your  argument  with  ono  ray  of  that  sun 
which  shines  upon  the  church." 

Irenreus  is  equally  stronjjr  upon  the  very  same  point.  Mr. 
Pope  and  I  are  at  variance  with  respect  to  the  interpretation  ot 
a  particular  text.  Mr.  Pope  says  that  every  man  should  fol- 
low his  private  judgment.  I  maintain  he  should  sul)mit  to  the 
authority  of  the  church.  Mr.  Pope  then  appeals  to  the  text. 
Let  him  make  the  Bible  speak.  (Flere  Mr.  Maguire  laid  his 
finger  upon  the  Bible.)  It  is  a  poor  rule  of  faith,  truly,  if  it 
cannot  decide.  If  he  succeeds  in  making  the  Bible  speak,  I 
sh:Ul  be  converted  to  his  opinions  ;  but  if  the  Bible  remain  mute, 
he  should  not  set  up  as  a  rule  of  faith,  a  book  which  cannot 
pronounce  a  decision.  According  to  my  principles,  the  church 
IS  to  judge,  that  is  to  decide,  upon  matters  of  faith.  The  scrip- 
tures are  the  rule  of  our  conduct— the  church  interpreting  the 
scriptures  is  the  ruie  of  our  faith.  The  .scriptures  we  reverence 
and  venerate,  just  as  we  do  the  images  of  Christ  and  his  saints. 
Ihe  royal  prophet  laughed  at  the  gods  of  the  Gentiles,  because 
tliey  could  not  speak ;  those  who  make  the  scriptures  the  sole 
judge  of  controversies,  expose  them  to  .similar  contempt,  be- 
cause at  the  best,  they  are  but  a  dumb  judge,  and  consequently 
unable  to  pronounce. 

Mr.  Pope  says.  Catholics  believe  articles  of  faith  which  are 
not^ia  the  scriptures.  Protestants  also  believe  many  articles  of 
faith  not  to  be  found  in  the  sacred  volume.  There' are  articles 
of  taith  not  explicitly  revealed.     Our  Saviour  himself  tells  his 

5 


50 


THR    INFALLIBILITY    OF 


(liHciplcs,  that  he  Ims  iiiHny  more  lhin>^s  to  tsiiy  (o  fhriri,  uliich 
they  ur(3  not  as  yet  al)lc  to  licar;   but  he  promises  at  tlir  saiiif 
lime  to  send  the  Holy  (Jliost,  who  would  instruct  them  in  ail 
things.     Their  wtuk   mind.s  mi<iht  have  been  ahoelud  liy  the 
loo  Hiidden  revelation  ofdivine  truths.     It'smh  was  the  runlion 
observed  by  Christ  towards  his  aposlles,  how  much  more  ought 
it  to  be  observed  towards  the  poor  and   if>norant  of  mankind  t 
Mr.  Pop<!  eiuieuvors  to  gloss  over  the  fooleries  and  lanatieism 
generated  by  the  principles  which  he  advocates.     JJnt  it  is  evi- 
dent that  the   ignorant,  the   unlearned,  and  the   weak-minded, 
who  form   the   great  majority  of  mankind,  can  alone   proceed 
safely,  when  conducted  by  a  living  guide.     If  they  be  allowed 
to  franie  a  rule  of  failh  for  themselves,  embark  without  chart  or 
con)|)asa  upon  the  wide  ocean  of  o|)inion — if  they  are  allowed 
to  think  upon  matters  of  faith  as  they  j)!ease,  the  result  will  be, 
they  vyill  give  way  to  prejudice  and  passion,  and  substitute  their 
own  judgment  for  tlie  revelation  of  Jesus  Christ.     When  Mr. 
Pope  hands  the  Bible  to  the  poor  and  ignorant  Protestant,  how 
can  he  know  that  it  is  the  word  of  God.     When  the  Protestant 
arrives  at  the  years  of  discretion  he  must  receive  it  from  his 
parents,  from  some  clergyman,  or  from  Mr.  Pope,  and  the  only 
reason  he  can  assign  tor  his  believing  it  is,  that  he  received  it 
from  them  or  from  Mr.  Pope.     Let  the  other  rule  be  examined, 
and  let  the  common  sense  of  mankind  judge  whether  it  is  not 
the  better.     The  child  receives  the  scriptmes  upon  the  authority 
of  that  church  in  reference  to  which   St.  Augustin  said,  "I 
would  not  receive  the  gospels,  unless  upon  the  authority  of  the 
Catholic  church."     I  may  here  remark,  that  there  were  at  one 
time   in  circulation  nine  spurious  copies  of  the  gospel  of  St. 
Matthew,  each  pretending  to  be  the  true  original.     The  apos- 
tolical churches  were   then   consulted,  and  the  genuine  copy 
ascertained.     The  church  pronounced  her  decision,  u[)on  which 
St.  Augustin  rested  his  failh.     If  Mr.  Pope  insists  upon  the 
scriptures  being  the  sole  rule  of  faith,  then  why  does  he  not 
wash  his  neighbor's  feet?     As  the  Lord  says  to  his  disciples, 
"  If  I,  being  Lord  and  Master,  have  washed  your  feel ;  you  also 
ought  to  wash  one  another's  feet."     If  he  cannot  show  me  ihat 
this  is  not  a  commandment,  let  him  show  me  why  he  does  not 
continue  to  obey  it.     Let  him  also  justify  from  scripture  the 
change  in  the  observance  of  the  Sabbath. 

Mr.  Pope  rose  and  said  : — Gentlemen — my  learned  friend 
has  asked,  when  we  are  individually  all  fallible,  by  what  process 
can  we  arrive  at  an  infollihle  decision?  I  ask  my  friend. the 
same  question.  He  has  told  us,  that  he  believes  the  Pope  to  be 
fallible,  and  ail  the  bishops  and  priests  of  the  Uoraish  church  tQ 


THE  ROMAN  CATHOLIC  CHURCH. 


51 


bv  fiilliblo.  Now,  I  should  wislj  to  know  by  what  method  ihey, 
who  uccordiiig  to  Mr.  Maguire's  own  tonlessioii  are  uli  Ciinible, 
can  beronie  inl'alliljle  I  lie  tells  ine,  that  if  my  doctrines  bo 
admitlcd,  a  young  child  nnist  remain  an  .Vlhcist  until  he  arrives 
ut  yar-s  of  discretion.  Now,  what  do  I  find  the  scriptuies 
saying  on  thid  subject?  "Train  up  a  child  in  the"  way  he 
should  go,  and  when  he  is  old  he  will  not  depart  therefrom." 
The  Psalmist  declares,  "  that  out  of  the  mouths  of  babes  and 
sucklings  (»od  has  perl'ectcd  praise  :"  and  the  Saviour  remarks, 
that  "  the  things  which  are  hidden  from  the  wise  and  prudent, 
are  revealed  unto  babes."  I  readily  admit,  that,  in  the  tirst 
instance,  in  a  great  degree,  the  faith  of  the  Protestant  child,  as 
to  the  authenticity  iind  inspiration  of  the  scriptures,  must  rest 
on  the  veracity  of  the  parent.  And  I  ask  Mr.  Maguire,  is  njt 
this  the  case  with  the  chihiren  of  Roman  Catholics  t  How  can 
a  Roman  Catholic  child  believe  that  the  church  of  Jtome  ig 
infallible,  or  that  she  possesses  any  authority,  unless  the  child 
receives  these  o|)inioud  on  the  authority  of  the  parent? 

Do  we,  in  point  of  fact,  find  more  Atheists  among  the  children 
of  Protestants  than  among  those  of  the  Roman  Catholic  com- 
niuuion?  Let  facts  decide.  But  my  friend  says,  I  argue  in  u 
vicious  circle,  because  I  prove  the  inspiration  and  authority  of 
the  sacred  scriptures  by  the  right  of  private  judgment,  and 
maintain  the  right  of  every  n)an  to  exercise  his  judgment  by  the 
authority  of  the  scriptures.  Hut  this  exercise  of  the  judgment 
is  an  inherent  right,  implanted  in  man  by  the  God  of  Heaven,  to 
whoiii  we  are  accountable.  There  is  no  other  way  given  of 
discovering  truth.  We  possess  .a  natural  right  to  exercise  our 
judgments  on  the  contents  of  any  document  purporting  to  be  a 
revelation  from  God.  The  Apostles  themselves  appealed  to 
the  judgments  of  men.  There  is  no  other  mode  of  deciding 
upon  the  authority  of  the  scriptures,  but  by  the  exercise  of  pri- 
vate judgment.  And  a  subsequent  appeal  to  the  inspired 
oracles  in  conjinnalion  of  tlie  right  of  private  judgment,  does  not 
militate  against  the  laws  of  sound  reasoning.  1  deny,  there- 
fore, that  I  argued  in  a  vicious  circle.  But,  on  the  contrary,  1 
assert,  that  this  was  the  case  with  my  friend,  Mr.  Maguire. 
What  were  the  arguments  which  he  made  use  of  to  show  tho 
authority  of  his  Church?  When  asked  to  prove  her  authority,  . 
ho  refers  to  the  scriptures;  and  when  again  requested  to  prove 
the  authority  of  the  scriptures,  he  refers  to  the  church.  Just  a8 
iff  were  (to  give  you  a  lamiliar  illustration)  to  take  two  books, 

and    niar.e   the   nnp    nnnn   ihf   ntlioi- ftuie ^TToro    Mi-     Prv"** 

takuig  two  books  gave  a  practical  illustration  of  his  meaning.) 
The  same  part  cannot  be  at  once  the  superstructure  and  the 
foundation.     If  the  church  gives  authority  to  the  scriptures. 


Al 


THE    INFALLIBILITY    OF 


31 


\m 


Mi 


then  the  authority  of  the  cliurch  must  be  independevit  of  the 
scriptures  ;  and  we  cannot  aj)peal  to  the  .scriptures  in  support 
of  her  authority.     If  the  scriptures  give  authority  to  the  church, 
the  authority  of  the  scriptures  must  be  independent  of  the  au- 
thority of  the  church  ;  and  we  cannot  appeal  to  the  church  in 
support  of  their  authority.     My  learned  friend  has  asked  me 
for  my  creed.     I  have  given  it ;  and  now  return  the  question 
upon  himself.     He  would,  no  doubt,  tell  me  that  he  believed 
whatever  the  church  has  decreed.     This  you  will  find  is  an 
exceedingly  indefinite  reply.    My  Iriend  agreed  with  Delahogue 
in  his  Tractatus  de  EcclesiA,  that  there  are  eighteen  general 
councila;  but  he  was  not  (/nite  certain  as  to  the  number,  nor 
did  he  attempt  to  specify  the  peculiar  characteristics  necessary 
to  designate  a  council  as  general.     You  perceive,  therefore, 
when  I  ask  Mr.  Maguire  for  his  confession  of  faith,  he  has  to 
refer  to  general  councils  ;  and  yet  at  the  same  time  he  cannot 
state,  by  what  mark  a  general  council  can  be  distinguished 
from  others  :  while  I  appeal  for  my  creed  to  certain  well-defined 
articles,  and  to  the  Bible  as  the  ground-work  of  the  Christian 

failh.     Now,  I  would  ask,  whose  creeds  is  the  most  defined 

mine,  which  is  contained  in  the  book  of  God,  the  Bible ;  or 
Mr.  Maguire's,  who  refers  you  to  general  councils,  of  the 
authority  of  some  of  which  doubts  are  entertained  ;  and  to  the 
unanimous  consent  of  the  Fathers,  scattered  through  a  multi- 
tude of  ponderous  folios  ?  I  affirm,  that  I  do  not  difler  in  any 
essential  point  of  faith  from  the  church  of  England,  or  from  any 
Protestant  communion.  I  think,  however,  my  reverend  friends 
of  the  Establishment  will  doubtless  feel  much  obliged  to  Mr. 
Maguire  for  his  application  of  the  Ark  of  Noah  to  the  church  of 
England.  Mr.  Maguire  has  stated,  that  we  cannot  find  any 
authority  in  the  scriptures  for  keeping  the  first  day  of  the  week 
instead  of  the  seventh.  I  answer,  that  we  find,  that  the  disci- 
ples assembled  together  on  two  successive  first  days,  after  the 
Saviour  rose  from  the  dead. — (John,  xx,  19,  26.)  In  Acts, 
XX,  7,  we  are  told,  that  on  the  first  day  of  the  week  the  disciples 
met  together  to  break  bread.  And  in  1  Cor.  xvi,  2,  the  prac- 
tice appears  to  be  confirmed.  Such  then  was  the  custom  of 
the  Apostle  and  the  other  disciples,  as  recorded  in  holy  writ. 
We  now  follow  their  example.  My  learned  opponent  has 
asked,  if  the  Bible  be  the  rule  of  faith  and  practice,  and  that  we 
are  bound  to  obey  it,  why  do  I  not  wash  my  brother's  feet,  as 
commanded  by  our  Lord  to  do  so  ?  Now,  I  reply,  that  were  I 
in  an  eastern  country,  I  would  do  so  with  readiriess.  We  ali 
are  aware,  that  in  eastern  countries,  on  account  of  the  great 
heat,  it  is  regarded  as  an  act  of  kindness  to  assist  a  guest  who 
may  have  travelled  from  a  distance,  in  taking  off  his  sandals. 


THE  ROMAN  CATHOLIC  CHURCH. 


53 


and  in  presenting  water  for  his  feet :  but  as  this  climate  is  tem- 
perate, my  judgment  leads  me  to  suppose,  that  I  am  not  called 
upon  to  "  wash  the  feet  of  my  neighbor."  With  respect  to  the 
passages  which  I  quoted  from  the  Apocalypse,  I  beg  to  say,  that 
I  did  not  quote  them  partially  ;  the  quotations,  when  consulted, 
will  decide.  I  did  not  argue  from  a  particular  to  a  universal. 
I  merely  showed,  that  there  were  distinct  comn)ands  given  for 
writing  at  least  portions  of  the  word  of  life  ;  and  these  com- 
mands are  recorded  for  our  instruction.  With  respect  to  the 
Clementine  edition,  I  assert,  that  the  Douay  version  is  from  the 
Clementine,  and  that  consequently  the  translators  have  subjected 
themselves  to  the  penalties  imposed  by  Sixtiis. 

My  friend  has  said,  that  neither  he  himself,  nor  scarcely  any 
one  else  believes  in  the  infallibility  of  the  Pope.  Need  I  again 
say,  that  the  Italians  believe  implicitly  in  the  infallibility  of  the 
Pope  1     Cardinal  Bellarmine  says, 

"If  the  Popo  could  or  should  so  far  err  as  to  command  the  practice  of  vice, 
and  to  forbid  virtuous  actions,  the  church  were  bound  to  believe  vices  to  be 
good,  and  virtues  to  be  l)ad  ! !" — De  Pontiff.  Rom.  lib.  iv,  cap.  5.  in  fin. 

Cardinal  Zabarelli  informs  us,  that 

"Tiie  Pope  can  do  all  thmgs,  whatsoever  he  pleases,  even  unlawful  things, 
and  is  more  than  God! .'" — De  Schism.  Sul.  Serm.  Script,  p.  70. 

Masonnus  says, 

"Tliat  the  Rorjian  Pontiffs  cannot  even  sin  without  praise  ! !" — Lib.  iii, 
Vit.  Johanui  IX.  • 

My  friend  told  me,  that  the  divines  in  the  church  of  Rome 
are  allowed  to  exercise  their  private  judgment  on  matters  of 
discipline.  I  am  glad- to  hear  it,  and  I  trust  the  same  privilege 
will  also  be  granted  to  the  people.  He  asks  me,  how  is  a  poor 
man  to  decide,  when  I  hand  him  the  Bible,  whether  it  is  really 
inspired  or  notl  I  briefly  answer,  when  I  hand  the  scriptures 
to  a  person  in  the  humbler  walks  of  life,  should  he  express  any 
doubt  of  their  inspiration,  I  would  say  to  him — "  Read  this 
blessed  volume,  and  you  will  discover  in  it  proofs,  that  it  has 
come  from  God." 

I  now  ask  my  friend  in  reply,  how  is  the  peasant  to  examine 
the  many  ponderous  volumes  which  contain  the  councils  of  the 
church  of  Rome  1  And  without  such  examination,  how  can  he 
irnbj  ascertain  the  opinions  of  his  church  'i  This  question 
appears  to  me  infinitely  more  perplexing  than  that  proposed  by 
Mr.  Maguire.  We  do  not  assert  that  the  authorized  Bible  is 
immaculato,  hnt  maintain,  that  it  fully  gives  '*  the  mind  of  the 
spirit,"  quoad  fidem  el  mores,  as  lo  matters  of  fiith  and  morals. 
We  find  the  Saviour  and  his  Apostles  quotii»g  from  the  Septtia- 
gint,  which  was  not  immaculate,  a  circumstance  that  may  rendei 

6* 


V 


*  >% 


I  i 


r.i 


54 


THE    INFALMnil.ITY    OP 


US  satisfied  with  translations,   thouuh  not  absolutely  perfect. 
Sixtus  speaks  not  only  of  Claum  a  and  Periodus,  but  also  of  wf- 
nima parliciila.    Compare  the  Clctneutine  and  Sixtine  editions  of* 
the  scriptures,  and  it  is  clear  the  Douay  doctors  considered  the 
Clementine  the  better  of  the  two,  since  that  is  the  edition  which 
they  have  followed.      That  discrepancies  exist  between  the 
Sixtine   and    Clementine   editions,   is   a   matter   of   notoriety 
amongst  theologians.     With    respect   to  justification    by  fa'ifh 
alone,  he  refers  to  Luther ;  but  I  would  refer  him  to  the  epistle 
written  to  the  church  which  he  claims  as  his  own,  the  church  of 
Rome.     In  the  third  chapter  of  the  Romans,  and  20th  verse, 
it  is  said,  "  We  account  a  man  to  be  justified  by  faith  without 
the  works  of  the  law."     He  ehargt  s  me  with  denying  the  im- 
portance of  good  works.     I  distinctly  assert,  that  I  desire  to 
witness  the  fruits  of  righteousness  universally  exhibited  ;  but  I 
hold  that  the  only  mode  of  laying  the  foundation  of  morality,  is 
to  proclaim  justification  by  Aiith  in  the  Son  of  God.     No  other 
doctrine  can  touch  the  heart,  or  withdraw  it  from  the  love  of  the 
world.     A  Christian  lives  not  to  himself,  but  to  him  who  died 
and  rose  again,  that  he  might  be  Lord  both  of  the  dead  and 
living.     Fixing  his  eye  on  Calvary,  he  sees  the  evidence  of  his 
own  sin,  and  the  redeeming  mercy  of  his  Saviour.     Though 
deeply  feeling  his  own  unworthiness,  through  the  blood  of  Jesus 
he  is  freed  from  embarrassing  anxit  ty — and  as  an  adopted  son 
—can  pour  out  his  soul  before  him  ;  foi'  "  Goil  so  loved  the 
world   that   he   gave  his   only  begotten    Son,  that  whosoever 
believeth  in  him  should  not  perish  but  have  everlasting  life." 
He  desires  to  count  all  things  but  loss  for  the  excellency'of  the 
knowledge  of  Christ  Jesus,  and  grounds  his  hopes  of  accep- 
tance exclusively  on  his  m.erits.     He  is  enabled,  in  some  humble 
measure,  to  run  in  the  way  of  his  commandments,  because  he 
feels  himself  not  to  be  his  own,  but  Christ's— by  creation  and 
redemption,  purchased  by  the  blood  of  the  Lamb,  and  therefore 
bound,  by  interest  as  well   as  gratitude,  to  dedicate  himself, 
body,  soul,  and  spirit,  to  the  glory  of  God,  which  is  his  reasona- 
ble service. 

My  friend  has  desired  me  to  point  out  a  passage  in  the  Vul- 
gate, in  which  there  is  a  single  error,  or  which  differs  in  the 
slightest  particular  from  the  originals.  I  shall  refer  him  to 
the  passage  in  the  11th  of  Hebrews,  where  the  Apostle  says, 
that  "Jacob  worshipped,  leaning  on  the  top  of  his  stafl"," 
nqogsKvpriaev  em  to  uxfjnp  itj;  knvwv  QitSdov  or,  as  the  words  are 
in  the  Vulgate,  "  adomvit  cacnmcn  virgn^  ejus,''  or,  in  the  Uoufiy 
Bible,  "adored  the  top  of  his  rod."  St.  Jerome  does  not 
agree  with  the  interpretation  received  by  the  church  of  Mome. 
— (Quajs.  Hebr.  in  Genes.  Erasm.  Edit.  vol.  vi,  p.  228.)     la 


THE  ROMAN  CATHOLIC  CHURCH. 


55 


proof,  that  the  church  of  Rome  has  not  furnished  an  authorized 
and  iuiinaculate  conunentary,  hoar  the  opinion  of  Dr.  Doyle,  in 
answer  to  a  question,  before  the  Lord's  conimitt^e. 

"  You  consider  yourselves  pledged  to  all  matters  contained  in  these  notes  7 
— No,  not  by  any  means ;  on  the  contrary,  there  were  notes  affixed,  I  beheve, 
to  the  Rheinish  Testament,  which  were  inost  objectionable  ;  and,  on  being 
presented  to  us,  we  caused  them  to  bo  expunged.  The  notes  cahrt,  in 
ouii  EDITIONS  OF  THE  BIBLE,  NO  WEIGHT  ;  for  we  do  uot  kiiow  the  writcfs 
of  many  of  them.  If  we  find  them  ch;ar  enough  in  exphmation  of  doctrine, 
we  leave  them  there;  but  whenever  wc  find  any  thine;  exceptionable,  we  put 
them  out,  as  we  have  done  in  the  cases  1  have  referred  to." — Dr.  Doylt's 
Evidence  before  the  House  of  Lovds,  p.  222. 

I  assert  then,  that  we  have  strong  proofs  aj^ainst  the  infalli- 
bility of  the  church  of  Rome ;  inasmuch  as  she  has  not  been 
able  to  furnish  a  perfect  edition  of  the  scriptures — nor  a  standard 
commentary — except  we  choose  to  take  the  unanimous  consent 
of  the  Fathers,  as  contained  in  the  numberless  and  massy 
volumes  th^t  have  emanated  from  their  pens !  My  friend  has 
talked  of  a  ray  of  light  which  would  dry  up  all  the  streams  of 
Protestant  opinion — I  wish  he  woidd  now  suflTer  that  ray  to 
beam  upon  us.  If  he  be  able  to  produce  such  a  light,  is  it  not 
uncharitable  in  my  reverend  friend  to  allov/  us  any  longer  to 
remain  in  the  state  of  darkness  of  which  he  speaks  ?  But  my 
friend  has  also  brought  forward  the  numbers  attached  to  his 
church  as  a  proof  of  her  universality.  Numbers,  permit  me  to 
say,  are  no  proof  of  truth.  If  such,  however,  be  regarded  as  a 
proof  of  universality  and  infallibility,  the  church  of  Rome  cannot 
be  the  universal  or  infallible  church.  It  has  been  ascertained, 
that  there  are  at  present  seventy-live  millions  of  Protestants, 
and,  in  addition,  fifty  millions  belonging  to  the  Greek  church, 
who  also  protest  against  the  church  of  Rome.  Now  the  aggre- 
gate of  these  is  one  hundred  and  twenty-five  millions  ;  while 
the  number  belonging  to  the  Roman  Catholic  church  amounts 
to  but  ninety  millions.  So  that  we  perceive,  even  m  pomt  of 
numbers,  this  wonderfully  infallible  and  universal  church,  when 
weighed  in  the  balance,  is  found  wanting. 

Mr.  Maguire  has  asserted,  that  the  Bible  is  a  dumb  judge, 
and  unable  to  pronounce — yet  we  find  that  the  Saviour  consid- 
ered it  competent  to  decide  ;  for  he  again  and  again  appealed 
to  the  Old  Testament  scriptures — "  Had  ye  believed  Moses,  ye 
would  have  believed  me,  for  he  xvrote  of  me." 

It  is  worthy  of  observation,  that  Bellarmine  (do  Conciliis,  1, 
i,  ch.  6,)  gives  us  a  list  of  general  councils  ;?flr////  confirmed  and 
varllij  rf.jr.clr.d',  and  (in  c,  v,  anrl-  Rom.  Pont.  1,  iv,  c.  11.)  he 
says,  that  several  things  in  those  councils  allowed  to  be  general, 
were  foisted  in  by  heretics — he  knows  not  how.  My  learned 
opponent  is  correct,  according  to  Delahogue,  as  to  the  numbers 


^6 


THK    INFALLiniMTY    OF 


! 

m 


of  general  councils-— btit  strange  to  say,  Delahojrue  himsell 
admits,  that  there  is  a  division  respettiiig  the  council  ot'  Con- 
stance— all  ('utliolics,  he  observes,  coiiless  that  as  to  some  of  its 
sessions  it  was  ecumenical ;  tiie  Italians  deny  that  it  was 
ecinnenical  as  to  all  its  sessions,  while  the  French  church 
vigorously  maintain  the  directly  opposite  opinion.— Tract  de 
Eccles.  p.  451.) 

Again,  Delahogue  (p.  452,)  acknowledges  the  uncertainty 
existing  respecting  the  5th  Lateran  council,  and  quotes  the  fol- 
lowing passage  from  Bellarmine: 

"  It,  remains  a  question  among  Catholics  to  the  present  day,  whether  the 
5tl)  Lateran  be  truly  a  general  Council."— (L.  ii,  de  Cone.  c.  13.) 

I  beg  to  remark,  that  Delahogue  must  include  the  council  of 
Constance,  or  the  5th  Lnteran,  in  order  to  complete  the  number 
of  (jghteGti  general  councils.     And  yet  with  all  the  assistance 
of  an  mfallible  church,  he  has  not  told  us  which  of  the  two  he 
has  adopted,  not  having  prefixed  any  number  to  either.     There- 
fore, Jinother  infallible  tribunal  is  called  for,  to  determine  which 
councils   are   general,  and   which   are  not;   and  an   infallible 
depository  is  required  to  preserve  the  councils,  according  to 
Bellarmine,  from  the  interpolations  of  heretics  !     I  would  ask, 
is  it  the  character  of  the  council  which  is  to  decide  the  ortho- 
doxy of  the  doctrine,  or  the  orthodoxy  of  the  doctrine  the  char- 
acter of  the  council  ?     If  the  former,  who  is  to  decide  upon  the 
characteristics  of  a  general  council  (     If  the  latter,  why  is  not 
the  council  of  Tyra,  held    in    the    6th   century,   received   as 
general,  as  well  as  the  first  council  of  Nice — both  having  been 
summoned  by  imperial  authority?     Was  not  the  5th  (^oimtil 
assembled  at  Constantinople  in  despite  of  the  opposition  of  Pope 
Vigilius?     Did  not  that  council  condemn  as  heretical,  thiee 
books,  against  the  express  prohibition  of  Vigilius — th(^  one  by 
Ibas,  Bishop  of  Kdessa,  the  other  of  Theodorus  of  Mopsuestia, 
and  the  other  of  Theodoret,  Bishop  of  Cyrus  ?     And  yet  was 
not  that  very  council  in  the  end  approved  of  by  the  successors 
of  Vigilius,  and,  in  line,  received  throughout  all  the  church  as  a 
true  and  ecumenical  council  ?    (Vide  Baronium  in  Justiniano 
et  Vigilo,  torn,  vii,  et  Sirmundum  Praefat,  in  secund.)     All  this 
doubt  and  confusion  carry  upon  them  prima  facie  evidence,  that 
the  church  of  Rome  is  destitute  of  infallibility. 

I  now  solemnly  put  it  to  iVIr.  Maguire's  conscience,  will  he 
stand  to  every  thing  which  is  decreed  in  general  councils  ?  I 
am  satisfied  that  he  will  not.  In  the  27th  canon  of  the  3rd 
Lateran  council,  the  persecution  of  heretics  is  recommended. 
It  is  decYi 


{' 


council,  can.  16,)  that  "oaths  are  to  be 


regarded  as  perjuries  w/iich  militate  against  eccksiaslicul  utilitii 
and  the  institutes  of  the  holy  Fathers."'  Will  Mr.  Maguire,  I  say. 


THE    ROMAN  CATHOLIC  CHURCH. 


67 


stand  lo  such  decrees?  lie  cannot;  he  will  not.  What  then 
becomes  of  the  infallibility  of  general  councils  in  his  estimation? 
Again — we  have  had  contradictions  the  most  opposite.  The 
council  of  Constance  deposed  three  Popes  and  declared  the 
papal  authority  was  subject  to  a  council.  We  niay  differ  about 
ihe  signification  of  passages  in  the  scripture,  but  we  can  appeal 
to  common  sense — to  the  context — or  to  the  analogy  of  faith — 
but  we  cannot  appeal  to  an  infallible  tribunal  to  decide — for  the 
existence  of  such  a  tribunal  is  the  matter  in  debate.  But  facts 
can  speak — council  is  against  council — Pope  against  Pope. 
The  church  of  Rome  has  not  yet  been  able  to  decide  as  to  the 
seat  of  her  supposed  infallibility ;  and,  by  referring  me  to  the 
unanimous  consent  of  the  Fathers  to  discover  the  doctrines  of 
scripture,  bids  me  to  waste  my  life  in  wandering  through  their 
ponderous  folios.  Facts,  such  as  these,  lead  me  at  once  to 
conclude,  that  the  church  of  Rome  is  not  infallible. 

Mr.  Maguire — I  have  first  a  few  words  to  say  in  reply  to 
Mr.  Pope.  He  has  endeavored,  but  in  vain,  to  get  over  the 
difficulty  which  I  called  upon  him  to  solve,  namely,  how  a  Pro- 
testant child  could  receive  the  Bible  as  the  inspired  word  of 
God.  The  child  could  only  receive  the  scriptures  upon  the 
private  judgment,  or  the  authority  of  the  minister.  IfTie  receive 
the  scriptures  upon  that  authority,  and  that" such  authority  be 
recognised  by  Mr.  Pope,  then  the  question  is  settled.  Mr: 
Pope  endeavored  to  illustrate  his  argument  by  placing  one  book 
on  the  top  of  another,  and  he  gets  out  of  the  circle  in  which  he 
is  involved  by  upsetting  both  books.  I  defied  Mr,  Pope  to 
point  out  an  error  regarding  matters  of  faith  in  the  Latin  Vul- 
gate. He  appealed  to  a  passage  in  Hebrews  where  he  asserts 
it  is  said  of  Jacob,  "  adoravit  cacumen  virgin  ejus."  Now  in 
the  first  place,  the  quotation  is  false  and  the  Latin  is  bad — the 
words  are,  "  fastigium  virgse  ejus." — The  controversy  here  is 
about  the  Greek  word  fm.  It  signifies  towards  the  top  of  the 
staff,  as  well  as  the  top  of  the  staff.  The  latter  is  the  better 
translation — every  man  who  knows  Greek,  knows  the  Greek 
word  will  bear  both  meanings.  This  passage  has  been  very 
ably  discussed  by  Ui.  Lingard,  who  is  fully  qualified  to  sustain 
it.  I  can  assure  the  learned  gentlemen,  that  he  is  very  far,  in 
this  instance,  from  proving  the  existence  of  an  error  in  the  Latin 
Vulgate.  I  said  that  no  Catholic  is  bound  to  believe  in  the 
infallibility  of  the  pope  ;  and  I  re-assert,  that  it  does  not  from 
an  article  of  Catholic  faith.  Divines  have"  had,  and  may  still 
have  their  private  quarrels  uhnp.t  it.  But  such  differences  from 
no  breach  of  communion,  as  the  subject  matter  in  dispute,  forma 
no  article  of  Catholic  faith.      "Upon  this  rock"  says  our 


n 


III 


Ml 


lUi 


;  II 


•I'iiii 


58  THE    INFALLIBILITY  OF 

Saviour,  "I  will  build  my  church,  and  the  gates  of  hell  shall  no 
prevail  against  hor."  Here  is  the  inlallilMlity  promised  by  out 
Lord,  and  claimed  by  the  Catholic  church,  and  not  the  infalli- 
bility  of  the  pope,  which  my  learned  adversary  would  cram 
down  the  throats  of  Catholics,  "  velint  nolint" — as  an  article  of 
Catholic  faith. 

I  called  upon  Mr.  Pope  to  produce  any  ecumenical  council 
which  contradicted  another  in  matters  of  faith.  It  is  strange 
that  he  should  quote  what  he  has  quoted  regarding  the  taking  of 
an  oath.  I  artirm  that  every  oath  should  be  taken  in  truth  and 
justice,  and  in  judgment.  No  man  should  swear  to  any  thing 
for  which  he  has  not  the  evidence  of  his  senses,  or  a  certaiiUy 
approaching  to  mathematical  precision.  A  person  who  would 
swear  contra  slatiila  palrwn,  would  not,  undoubtedly,  have  such 
evidence  to  sustain  his  oath.  I  repeat  in  the  faci;  of  the  learned 
world,  that  what  Mr.  Pope  has  quoted  from  the  councils,  forms 
no  part  of  their  decision  upon  matters  of  faith.  When  a  council 
decides  upon  matters  of  faith,  it  employs  a  certain  invariable 
form — '■'■  Si  quis  dixerit,'^  "If  any  person  shall  say,"  &c, — 
"  anathema  si7,"  "  let  him  be  anathema."  When  this  form  is 
employed,  the  decision  is  upon  an  article  of  faith — I  told  you 
already  there  were  eighteen  ecumenical  councils. — They  never 
issued  aik  anathema  in  the  above  form,  where  an  article  of  faith 
was  not  concerned.  But,  in  matters  not  connected  with  faith 
or  essential  morality,  a  council  may  err.  The  infallibility  of 
general  councils  extends  only  to  matters  of  faith  and  essential 
discipline.  The  promise  which  Christ  made  to  his  church  was, 
that  she  should  never  teach  error.  Our  articles  of  faith  are  well 
known.  I  defy  any  one  to  produce  me  a  general  council  which 
has  contradicted  another  general  council  in  matters  of  faith. 

Mr.  Pope  speaks  vauntingly  of  seventy-five  millions  of  Pro- 
testants. Where  are  they  1  They  do  not  exist — unless,  indeed, 
you  collect  under  the  broad  standard  of  Protestantism  many 
sects,  who  differ  more  from  each  other  than  I  do  from  my  friend, 
Mr.  Pope.  I  ask,  when  you  t^epanite  all  those  jarring  sects, 
where  are  the  millions  of  whom  Mr.  Pope  speaks,  with  all  the 
artifice  of  a  practised  rhetorician  1  But  Mr.  Pope  would  rather 
amuse  us  with  powerful  declamation,  than  descend  to  the  vulgar 
level  of  argument.  Is  it  honourable  to  adduce  against  me  the 
Arian  council  of  Basil  1  Is  the  Catholic  church  to  be  account- 
able for  the  conduct  of  those  whom  she  had  formally  excomtnu- 
nicated  1  I  have  proved,  that  in  the  Catholic  church  exists  the 
authority  to  put  down  error.  Other  churches  tolerate  a  super- 
ficial conformity,  and  introduce  into  their  bosoms  vipers  that  will 
gnaw  their  very  vitals.  See  how  the  Puritans  overturned  the 
established  church,  and  kicked  out  the  bishops  of  Scotland.     It 


THE  ROMAN  CATHOLIC  CHURCH. 


59 


IS  contiaryto  the  spirit  of  the  Protestant  church  to  condemn 
error,  and  yet  she  retains  the  Athanasian  creed,  which  proves 
that  in  her  nature  she  is  not  tolerant.  But  she  prudently 
exhibits  this  species  of  toleration,  for  otherwise  her  churches 
would  be  deserted,  and  the  conventicles  crowded  to  excess.  If 
the  king  of  England  has  no  choice,  but  must  remain  a  Protes- 
tant of  the  church  of  England,  is  not  that  a  betrayal  of  con- 
science, and  an  inroad  upon  the  exercise  of  private  judgment? 
Is  the  Athanasian  creed  characteristic  of  that  toleration  of  which 
the  church  of  England  boasts?  The  man  who  swears  against 
the  doctrines  of  the  Catholic  church  perjures  himself,  as  the 
council  of  Lateran  declares.  For  it  is  not  possible  he  can  be 
certain  that  the  oath  he  takes  is  true.  How  can  any  man 
swear,  that  the  doctrines  of  the  Catholic  church  are  damnable 
and  idolatrous  ?  The  oath  is  not  that  he  believes  them  so,  but 
that  they  are  so  for  fact. 

The  declaration  of  his  majesty,  prefixed  to  the  homilies, 
declares,  that  the  thirty-nine  articles  of  the  churc'h  of  England 
contain  all  things  necessary ;  and  it  strictly  prohibits  all  difler- 
ences  from  them  :  "  we  will  not  allow  (it  says)  the  least  devia- 
tion." The  church  of  England,  then,  is  not  a  particle  more 
tolerant  than  the  church  of  Rome,  though  it  evinces  a  great 
variance  in  its  practice.  If  the  Protestant  clergyman  believes 
that  a  church  has  been  established  by  Christ,  he  should  uphold 
it — if  he  does  not  believe  so,  why  should  punishment  be  inflicted 
on  those  who  separate  from  the  comnmnion  of  the  church  of 
England  ?  Ought  not  the  Protestant  clergyman  contend  against 
those  who  rise  in  opposition  to  that  church  ?  If  they  be  the 
successors  of  St.  Peter,  and  if  the  Holy  Ghost  has  endowed 
their  church  with  the  spirit  of  grace,  as  they  would  make  us 
believe,  she  should  exercise  her  authority,  and  not  give  the 
sanciion  of  her  name  to  every  spawn  of  the  innumerable  sects 
that  range  themselves  under  the  banner  of  Protestantism. 
Johanna  Southcote  exercised  the  right  of  private  judgment, 
when  she  announced  herself  as  pregnant  with  the  Blessiah. 
Every  man  of  sense  must  allow,  that  by  private  judgment  we 
never  can  prove  the  inspiration  of  the  scriptures.  VVhy  then 
will  Mr.  Pope  not  receive  them  upon  the  authority  of  the  Catho- 
lic church,  instead  of  resorting  to  the  authority  of  trail  and  falli- 
ble man? 

I  asserted  that  Christ  never  gave  a  positive  command  to  wrifo 
the  New  Testament.  If  St.  John,  at  Patmos,  was  ordered  to 
write  to  particular  churches,  that  does  not  by  any  means  prove 
that  a  special  command  was  given  by  our  Saviour  that  the  New 
Testament  should  be  written,  particularly  as  St.  John  wrote 
about  facta,  and  not  about  doctrines  to  those  particular  churches. 


I'} 

^^ 

P.: 

in 


H'  11 
'' '  'il 

i''  II 


'    >  srffsi-J 


\\  .it 


II 


I 


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'H  I  rnlltli 
i 
1 


60 


THE  INKALLIBILITY    OF 


The  truth  is,  nearly  sixty  yours  had  olapsed  from  the  death  of 
Christ  till  the  last  of  the  New  Testament  was  written.  Were 
the  people  of  God  left  in  the  meantime  without  a  rule  of  faith 
to  guide  and  to  direct  them?  Was  it  not  the  Roman  Catholic 
church  that  converted  tliesc  islands  from  paganism — missiona- 
ries sent  from  Home  to  Enfiland  rescued  that  land  from  idolatry 
and  paganism.  The  Christian  church  was  cemented  in  the  first 
ages  with  the  blood  of  martyrs — thirty-four  Popes  in  succession 
ntler  St.  Peter  became  martyrs  for  the  faith  of  Jesus  Christ. 
Forty-five  others  are  canonized  saints — Protestants  also  have 
their  saints  ;  and  churches  are  dedicated  to  saints.  I  may  here 
in  passing,  remark,  that  Catholics  do  not  worship  the  saints — it 
is  a  rank  calumny,  invented  in  order  to  fling  dust  into  the  eyes 
of  the  multitude. 

Mr.  Pope  has  not  yet  attempted  to  answer  my  direct  argu- 
ment, both  from  scripture  and  the  holy  Fathers — he  has  indeed 
advanced,  and  the  task  was  an  easy  one,  several  captious  objec- 
tions. If  a  Catholic  happens  not  to  know  the  history  of  every 
general  council  which  has  been  iield,  the  conclusion  drawn  from 
such  premises  by  Mr.  Pope  is,  that  the  church  of  Christ  is 
proved  not  to  be  infallible.  Has  Mr.  Pope  quoted  any  texts  of 
scripture,  direct,  plain,  and  obvious,  like  those  I  adduced  l  I 
have  here  more  than  seventy  passages  from  the  Fathers  upon 
the  subject,  and  1  would  read  them  to  you  if  the  time  permitted. 
In  one  of  them  the  church  is  compared  to  the  ark  of  Noah,  out 
of  which  no  one  shall  be  saved.  I  deny  that  we  look  upon  all 
Protestants  as  heretics — we  consider  Arius,  Luther,  Calvin,  &c. 
who  have  separated  directly  from  the  church,  as  heretics.  But, 
as  St.  Augustin  says,  we  do  not  consider  the  children  or  de- 
scendants of  heretics,  as  formal  heretics,  unless  they  remain 
obstinate  and  contumacious  in  their  errors.  I  am  opposed  to 
the  doctrine  of  the  Pope's  infallibility.  It  is  imposed  upon  me 
by  Mr.  Pope — but  I  have  already  stated  that  it  forms  no  part  of 
the  doctrine  of  the  Catholic  church,  and  is  not  received  by  thft 
Catholics  throughout  the  world.  I  may  conclude  this  day's 
discussion  by  again  asserting  that  Christ  promised  he  would  be 
with  his  church  teaching,  preaching  and  baptizing  until  1*  n  con- 
summation of  the  world — my  scripture  proofs  thereforf  >'5'»»" 
untouched. 


|!fil 


THE    DIVINE    RIGHT    OF    PRIVATE    JUDGMENT. 


Gl 


Second  Day. — Friday,  April  20. 


SUBJECT. —  The  Divine  Ri<rht  of  Private  Judgmmt  to  pro- 
nounce upon  the  Authenticity ,  Integrity,  and  Canonicity  of 
Scripture,  and  to  determine  its  mvantng  in  Articles  of  Faith. 

At  eleven  o'clock  the  Chair  was  taken  by  Daniel  O'Con- 
NELL,  Esq.  and  Admiral  Oliver. 

Mr.  Maguire  rose,  and  called  on  Mr.  Pope  for  proofs  to 
sustain  his  rule  of  faith,  which  he  (Mr.  Maguire)  understood  to 
mean  private  judgment. 

Mr.  Pope — I  shall  preface  my  observations  this  day,  by 
assuring  the  present  meeting,  that  I  was  under  the  full  convic- 
tion, that  I  should  yesterday  have  had  an  opportunity  of  replying 
to  Mr.  Maguire's  last  speech.  Mr.  Maguire  spoke  six  times, 
while  my  addresses  were  but  five  in  number.  In  justice, 
therefore,  the  right  of  reply  was  vested  in  me  :  but  as  the  chair- 
men were  divided  on  the  point,  and  as  1  I'elt  that  my  arguments 
against  the  infallibility  of  the  church  of  Rome  had  been  cogent 
and  satisfactory,  I  waved  my  privilege.  I  cannot  avoid  noticing 
the  bold,  and,  I  must  say,  untounded  assertion  of  my  opponent, 
that  I  did  not  touch  one  of  his  arguments.  Gentlemen,  you  will 
decide  on  that  question.  I  regret  that  it  is  the  fashion  of  many 
advocates  of  the  church  o\i  Rome,  to  substitute  barefaced  asser- 
tion and  high-sounding  language  for  solid  arguinent. 

With  respect  to  the  proofs  of  the  right  of  private  judgment,  I 
shall  fust  adduce  negative  evidence.  If  there  be  no  infallible 
tribunal,  man  is  under  the  necessity  of  exercising  his  judgment. 
I  shall  therefore  make  (partly  in  reply  to  Mr.  Maguire)  some 
remarks  on  the  infallibility  of  the  church  of  Rome.  And  first, 
I  beg  to  say,  that  Mr.  Maguire  has  not  proved  that  the  church  of 
Rome  is  the  church  of  Christ.  The  passages,  I  maintain,  which 
he  adduces  from  scripture,  do  not  demonstrate  the  infallibility  of 
nm/  church — much  less  the  infallibity  of  the  church  of  Rome. 

It  is  remarkable,  that  the  church  of  Rome,  which  has  defined 
every  thing,  has  never  given  a  definition  of  herself!  In  the 
conferences  previous  to  the  decrees  of  the  eleventh  session  of 
the  coimcil  of  Trent,  Vincent  Lunello,  a  Franciscan  friar,  pro- 
posed that  a  definition  of  the  church  and  her  authority  should 
precede  the  declarations  of  the  disputed  points  of  doctrine. 
The  motion  was  rejected. — (Sarpi's  History  of  the  Council  of 
Trent,  1.  ii,  p.   155,  Geneva,  1625.)     If  the  church  has  not 

6 


r;, 


(.  '■ 


r  n 


t 


G2 


THE    DIVINE    RIGHT 


defined  herself,  how  are  her  votaries  to  discover  tlie  source  from 
which  they  are  to  derive  their  opinions.  Mr.  Muguire  also 
adjnitled,  rf  I  iniHtake  not,  that  in  the  primitive  ages  the  church 
of  [lonie  was  ni»t  looked  upon  as  the  Cath»hc  church. 

In  reference  lo  Matt,  v,  13. — "  But  if  the  suit  has  h)st  its 
suvor,"  &c.  I  beg  to  observe,  that  Maundrell  in  his  travels, 
expressly  mentions,  that 

"In  tli«!  Vallty  of  Salt,  noar  Gebnl,  and  about  four  hours'  journry  from 
Aleppo,  tliern  is  a  •'iriall  precipice,  occaainncd  by  the  continual  taking  away 
Df  the  Halt.  In  tliis,  saya  he,  you  may  see  bow  tho  veins  of  it  lie  :  1  hioke  a 
piece  of  it,  of  which  the  part  exposed  to  the  rain,  sun,  and  air,  tiiongli  it  had 
he  sparks  and  particles  of  Halt,  yet  had  perfectly  lost  its  savur,  as  in  Matt,  v." 

Again — there  was  an  asphaltic  substance,  which  was  used  by 
the  Jews  to  salt  their  sacrifices,  and  w  hich,  if  kept  too  long,  lost 
its  flavour,  and  was  thrown  upon  the  floor  of  the  Temple  to 
prevent  the  Priests'  slipping.  Hence  the  allusion — "  Trodden 
under  foot  of  men."  These  observations  will,  I  trust,  serve  to 
«how  that  the  Saviour  in  ihe  p(tssa<^e  iv/iich  tve  are  considering, 
could  not  have  alluded  to  the  uifallibility  of  the  Apostles. 

Does  my  friend  mean  to  say,  that  the  Sixtine  and  Clementine 
editions  do  not  vary  in  minima  particvla  ?  I  have  a  work  now 
oefore  me,  "Home's  Introduction  to  the  Sludy  of  the  Scrip- 
tures," in  which  he  gives  us  a  speciniQii  of  the  discrepancies 
existing  between  the  Clementine  and  Sixtine  editions.  As  to 
Jacob  worshipping  the  lop  of  his  rod,  as  the  Douay  Testament 
has  it,  I.  beg  to  observe,  that  the  Apostle  Paul  quoted  from  the 
Septuagint.  The  original  Hebrew  word  in  the  47th  of  Genesis 
and  31st  verse,  to  which  St.  Paul  refers,  according  to  the  dif- 
ferent pointing,  signifies  both  "  a  rod  and  a  bed."  The  Douay 
Bible  translates  the  passage '(Gen.  xlvii,  31,)  thus  :  "  And  he 
said,  swear  thou  to  ine.  And  as  he  was  swearing,  Israel  adored 
God,  TURNING  TO  the  bed's  head."  The  scholars,  however, 
can  at  once  decide,  whether  "  Jacob  adored  the  top  of  his  rod" 
is  not  a  gross  mistranslation  of  the  original  text. 

Mr.  Maguire  insinuated  that  the  canons  of  the  third  council 
of  Lateral!,  (27  and  16,)  relative  to  the  persecution  of  heretics, 
and  to  oaths  which  militate  against  ecclesiastical  utility,  are 
matters  of  discipline  ;  but  I  insist  that  they  relate  to  morals — 
^'' pertinent  ad  mores."  We  all  know,  how  Jesuits  and  othei's 
interpret  "  Ecclesiastical  utility." 

It  is  a  remarkable  fact,  that  the  pope  may  be  the  sole  author 
of  the  canons  of  a  council.  Dirpin,  in  reference  to  the  70 
canons  passed  in  the  fourth  or  great  Lateran  council,  (vol.  ii, 
p.  449,)  writes, 

"Matthew  Paris  says,  that  these  canons  seemed  tolerable  to  some  of  the 
prelates,  but  grievous  to  others.     His  words  are  these, '  Facto  prius  ab  ipso 


OF    PKIVATK    JUnCJMENT. 


6S 


papa  erhortalinttis  strmotte,  rtcitala  Hunt  in  plt>to  conrUio  capitula  sfptnafrinta, 
(ju<c  rt/ii-t  placuhViti,  niiis  ci'lehanlur  o/ifrov«."  Let  llit!  cast!  hv.  how  it  will,  it 
ji  (■.'rl.iiii,  tliut  ificsc  «  aiiDiH  wi  i(!  imt  in  uli- liy  iIi(M;()nii(il  liiit  l»y  Innocent 
III,  who  prtsciittMl  thi'iii  to  the  conncil  nndy  i-(rawn  \i|),  iiiul  ordon'd  thi'in  to 
bo  rcinl  ;  and  that  tin;  prHnt*  s  ditl  nut  I'litcr  into  any  dchutc  upon  them,  but 
that  tliL'ir  sil"nit!  was  takt  n  for  un  approbation." 

U  it  not  evident,  therefore,  tliat  the  canons  were  forced  upon 
tlie  council  by  Pope  Irniocent  III? 

The  llev.  Dr.  Murray,  in  his  exiiininution  before  the  Com- 
moirs  couiinittee,  p.  223,  witen  asked, 

"  Will  you  ho  so  £;ood  as  to  explain  tlie  nature  of  th'-  authority  of  the  Pope?" 
replied,  '•  he  is  the  exot-utive  power  of  the  church  ;  his  oHicc  is  to  enforce  the 
olistTvance  of  the  canons." 

I  would  remark,  that  the  Pope  possesses  also  a  dispensing 
power. — The  Maynootii  class-book  informs  us, 

"Tiiat  the  Pope  may,  according  to  circmnstanccB,  dispense  even  with  the 
laws  of  a  general  council,  whenever  a  legitimate  cause  shall  arise." — P.  360. 

Mr.  Butler  states, 

"That,  in  the  opinion  of  all  Roman  Catholics,  it  belongs  to  the  Pope  in 
extraordinary  cases  to  act  in  opposition  to  the  canons." 

Do  not  these  statements  sufficiently  demonstrate  the  supreme 
power  exercised  by  the  Pope,  i)oth  in  council  and  out  of  council  { 

Mr.  Magiiire  was  olfendcd  by  mv  reference  to  the  council  of 
Basil.  I  ask,  was  the  council  of  l?asil  ever  regarded  a.i  a 
general  council?  Bellarmine  (de  Eccles.  Milit.  c.  16.)  remarks, 

"That  tho  council  of  Basil  was  at  first  a  true  ecumenical  council  and 
Infallihle,  b'lt  afterwards  became  a  schismatical  conventicle,  and  of  no  au- 
thority at  all !" 

Again,  Bellarmine  .says,  (De  Roman.  Pont.  I.  ii,  c.  11.) 

"The  council  of  Basil,  by  common  consent,  and  with  the  legate's  concur- 
rence, concluded  that  a  council  is  above  tiie  Pope,  which  is  now  rightly 
judged  erroneous."  ° 

It  is  a  fact,  that  there  is  no  standard  of  the  Roman  Catholic 
faith  in  general  use  in  this  country.  Dr.  Doyle,  speaking  on 
this  subject,  says, 

"Besides  the  articles  enumerated  in  the  creed  of  Pius  the  fourth,  there  are 
others  to  be  received  as  of  faith.  These  are  defined  in  the  sacred  canons,  of 
which  some  are  received  entire,  some  in  part,  and  of  which  no  account  can 
be  obtained  from  the  foranilaries  to  whieh  the  Roirian  Catholic  hisliops  have 
referred  to  as  authentic."- Wr.  Doyle's  Evidence  before  the  House  of  Lords,  p.  180. 

So  much  for  Dr.  Doyle's  opinion  upon  the  subject. 

As  we  have  seen  that  great  uncertainty  exists  with  respect  to 
general  councils,  I  ask  again,  (as  Mr.  Magurre  has  not  solved 
the  question)  whether  the  character  of  the  council  is  to  decide 
the  orthodoxy  of  tlu'  doctrine,  or  the  orthodoxy  of  the  doctrine 
to  decide  the  character  of  the  council  ?     If  the  former,  who  is  to 


G4 


THE    DIVINE    RIGHT 


donde  upon  the  clmracteiistics  of  a  general  council?     If  (he 
orthodoxy  of  the  doctrine   is  to  decide  the  character  of  the 
conned,   why  is    not  the  council  of  Tyre,  lield   A.   I).  63.5, 
received  us  «r<'nfirul,  jis  well  ns  the  first  of  Nice,  both  hi»viii<r 
been  idike  culled  by  imperial  authority  t     3Ir.  Ma<,n)ire  lias  told 
us,  that  a  coinicil  approved  by  the  Pope  is  infullible.     Then  the 
decrees  were  fallible  b.'fore  the  Pope  conlirnjed  them.     For 
uistance,  the  decrees  of  the  coiuicil  of  Trent  were  lidlible,  until 
they  received  the  sanction  of  the  representatives  of  the  P<ipe  at 
the  coimcil  ?     It  is  admitted,  that  a  council  without  the  Pope  is 
(alhl)le,  and  that  the  Pope  ;)fr  sg  is  also  fallible.     Again  JMr. 
Mayuire  remarks,  that  the  decrees  of  the  Pope,  assisted  by  a 
lew  bishops  are  infallible,  when   "received  by  the  universal 
church."     I  am  desirous  of  knowing  what  is  the  meaning  o( 
"the  universal  church."     I  presume  that  it  signifies  the  Roman 
Catholic  hierarchies  in  Ireland,  in  Spain,  and  elsewhere.     These 
bodies  are  confessedly  fallible.     I  wish  then  to  know  by  what 
process  decrees  set  forth  by  fallible  authority  become  infallible, 
when  received  by  fallible  bodies  of  men.     Again,  Bellarmine 
speaks  of  general  councils,  which  are  to  be  altogether  rejected, 
and  of  general  councils  partly  to  be  received  and  partly  to  be 
rejected;  and  also  remarks  that   several  things   in  councils, 
allowed  to  be  general,  were  foisted  in  by  heretics.     We  must 
therefore  have  another  infallible  tribunal  to  decide,  what  conn- 
cils  are  really  general,  and  what  passages  in  them  are  the  inter- 
polations of  heretics  !    Some  councils,  according  to  Delahogue, 
are  but  partially  received  in  some  countries,  and  wholly  admitted 
in  others.     For  instance,  that  of  Constance.     Some  doubt  of 
the  ecumenichy  of  the  first  council  of  Lyons.     (Delahogue,  p. 
448.)     The  fifth  Lateran  council  has  been  doubted  of,  accord- 
ing to  Bellarmine,  non  guasdam  sessiones,  not  as  to  some  ses- 
sions, but  in  toto,  altogether. 

Further— If  I  admit  the  church  of  Rome  to  be  infallible,  then 
I  must  acknowledge  its  decisions  as  divine.  But  two  divine 
traditions,  which  must  necessarily  come  from  the  same  source, 
cannot  possibly  contradict  each  other :  yet  the  second  council 
of  Lateran  (Can.  6.)  prohibits  the  marriage  of  ecclesiastics,  on 
the  ground  of  immutable  and  inherent  holiness.  The  canon 
remarks — 

"  When  they  ought  both  to  be^and  to  be  called  the  temple  of  God,  the 
vessels  of  the  Lord,  the  shrine  of  the  Holy  Ghost,  it  is  unworthy  that  they 
should  become  the  slaves  of  chambering  and  uncleanness." 

Such  is  the  language  in  which  the  council  speaks  of  marriage. 
But  what  says  the  scriptures  ] 

"Marriage  is  honourable  in  all,  and  the  bed  undefiied,  but  whoreraonferi 
and  adulterers  God  will  judge."    Heb.  xiii,  4.  " 


OF    PRIVATK    .lUDUMF.NT. 


G5 


On  thw  subject  the  Hihie  is  directly  at  issue  with  tlie  church 
of  llouie,  therefore  she  cannot  be  inlallil»le. — A^^miii,  pfrmit  me 
to  ask,  were  I  to  grant  tor  the  uionn'nt,  that  the  church  of  Home 
19  infalhhle — is  there  not  uuich  (lan<j;er,  lest  mistakes  should 
occur  in  the  interpretation  of  the  meaiiin<i  oi'  her  councils  { 

We  have  ari^ued  on  the  claiujs  of  the  church  of  Home  to 
iMlallihility.  I  have  appealed  to  scripture,  reason,  conuuftn  sense, 
uiul  facts.  How  shall  we  decide,  whether  Mr.  Mn«,nnre's  opinion 
on  the  subject,  or  mine,  be  correct  ?  If  I  tind  a  church  contra- 
dicting itselt*,  I  have  primn-facie  evidence  that  she  is  fallible. — 
The  c^ouncil  of  Constance  deposed  three  Popes,  who  atteujpted 
to  sit  together  in  the  chair  of  St.  l*t;ter  (which  was  well  nigh 
broken,  as  Fuller  says,)  and  appointed  another  Pope.  On  the 
other  hand,  the  council  of  Florence  and  Trent  have  raised  the 
authority  of  the  Pope  above  a  council.  Here  is  a  palpable 
contradiction  on  the  authority  of  the  Pope. — Again,  the  council 
of  Ephesus  decreed — 

"  That  it  should  not  be  lawful  to  uttnr,  writo,  or  compose  any  other  fiiitii 
th(u\  that  which  ha.l  heeii  dctincd  hy  tiie  Nicene Fathers;  and  that,t/(i»ii/(irt»ed 
to  iffer  any  other  creed,  if  fcdesiuslics,  they  should  be  removed  from  their  office, 
alieiws  esse;  if  laics,  that  they  should  be  anathematized." — (Labb.  ft  Cosa 
Colic,  torn,  ill,  p.  063.) 

Here  you  observe  that  the  council  of  Ephesus  deposed 
ecclesiastics  and  anathemiitized  laics  who  should  compose  any 
other  fiiith  than  that  which  has  been  defined  by  the  Nicene 
Fathers.  Compare  the  Nicene  Creed  with  that  of  Pope  Pius, 
and  you  will  find  the  latter  difleritig  from  the  former  in  many 
jiarticulars,  and  containing  many  articles  not  to  be  found  in  the 
Nicene  Creed.  I,  therefore,  without  hesitation  conclude,  that 
we  have  "the  church"  of  one  age  contrac^icting  "the  church" 
of  another  age.  Again — the  second  Nicene  council  declares, 
that  one  reason  for  worshipping  the  imago  of  Christ  is,  that  he  is 
not  sen.sibhj  present  with  us,  but  onhj  in  his  Divinity ;— Act  iv, 
p.  3U5.  And  the  epistle  of  <Terman"us,  received  by  the  council, 
says,  that  he  is  ml  present  "■ao<,M(«TtJtt.j,-"  bodilij.  It  also  analhe- 
malizea  all  who  assert  that  Christ  was  not  circumscribed  as  to  his 
humanilij.  I  ask,  are  not  these  opinions  plainly  opposed  to  the 
doctrine  of  transubstantiation?  But  tlie  church  of  Home  now 
receives  the  doctrine  of  transubstantiation.  Again,  theretbre, 
we  have  "the  church"  of  one  age  against  "the  church"  of 
another  age.  Let  these  contradictions  go  before  the  world,  and 
that  world  will  come  to  the  conclusion  that  the  church  of  Rome 
is  not  infallible.  Believe  me,  it  is  this  claim  to  infallibility,  which 
will  give  the  death-blow  to  the  church  of  Home.  She  dares  not 
alter  a  single  tenet ;  her  doctrines  are  written  iis  with  a  diamond 

brass,  and  she  cannot  reform 


-they 


are  enjjraven  on 


tabl 


e« 


6* 


I,  1     rl 

'      4| 


66 


THE    DIVINE    RIGHT 


I 

I 


I  1 


I  therefore  repeat  that  her  vain  assumption  of  infallibility  «ill,  in 
the  dispensations  of  Providence,  give  her  the  deiith-hlow  by 
whicii  she  shall  fall.  If  then,  there  be  no  infallible  tribunal  in 
exis^,ence,  must  we  not  be  under  the  necessity  of  exercising  our 
private  judgments. 

When  we  talk  of  the  right  of  private  judgment,  it  should  be 
understood  that  we  mean  not  that  every  man  is  justified  in  puttin<r 
any  explanation  that  fancy  may  suggest  on  the  word  of  God. 
—  Ue   nmst   exercise    our  judgments  as  accountable  beings, 
according  to  the  rules  of  common   sense,  and  the  analogy  of 
scripture,  with  due  submission  to  the  moral   restraints  arising 
from  the  opinions  of  men  of  sound  understanding  and  piety. — 
Do  we  say  that  a  man  who  exercises  his  judgment  on  the  con- 
tents of  any  work  which  he  may  peruse,  is  justified  in  adopting 
the  idle  imaginations  of  his  own  brain  as  the  meaning  of  the 
author  ?     No — we  instantly  reject  such  jffi  absurd  opinion.  But 
in  reading  the  scriptmes  we  are  not  only  to  exercise  our  judgment 
with  the  same  care  which  we  would  bestow  upon  other  volumes, 
but  as  beings  accounlable  to  God,  and  as  deeply  interested  in  the 
concerns  of  an  eternal  vorld.    These  are  considciations  by  which 
a  man  is  solemnly  called  upon  to  exercise  his  judgment  upon 
the  subjcct-inaiter  of  the  inspired  records — these  are  rules  by 
which,  I  conceive,  he  is  to  be  guided  in  that  exercise.     The 
misinterpretation  of  the  law  of  the  land  is  no  justification  for 
the  commission  of  illegal  acts  ;   nor  will  the  misunderstanding 
of  t^od's  blessed  word,  on  the  great  fundamental  truths  of  the 
Chrisliiui  system,  aflbrd  any  security  to  error,  but  will  expose 
us  to  the  wrath  of  the  great  Eternal.     I  now  come  to  my  direct 
proofs  of  the  right  of  private  judgujent.     Truly  it  is  an  extra- 
ordinary question  ;    Am  I  Justified  in  employing  my  intellectual 
faculties  1     Why  are  fiiculties  bestowed  on  men,  if  they  are  not 
to  be  exercised?     If  I  am  not  to  exercise  them,  is  not  my 
accountability  destroyed  ?     The  church  of  Rome  must  allow 
her  own  votaries  to  exercise  their  private  judgment  on  \\\e  proofs 
of  her  authority.     They  must  lay  the  foundation  of  their  system 
on  private  judgment ;  and  if  they  can  lay  the  foundation,  why 
should  they  not  be  competent  to  raise  ihe  superstructure  l     If 
they  nmst  examine  the  basis,  why  should  they  not  be  allowed  to 
exercise  their  faculties  upon  the  nature  of  the  edifice  which  rests 
upon  it  ?     Religion  is  a  personal  matter.     It  is  written  in  the 
word  of  God  : 


"  Every  man  sliall  l)car  Ids  oxen  burden."— Gal.  vi,  0. 
"Kvcry  one  of  us  shall  r.indi<r  an  account  'o  God 


XIV.  i:^ 


for  fiimself." — Rom. 


The  idea  of  an  infallible  tribunal  requires  me  to  give  up  the 
e.Tcercise  of  n»y  faculties,  in  opposition  to  the  natural  coristitutiion 


OP    PRIVATE    JUDGMENT. 


6? 


of  the  humfin  mind.  I  cannot  believe  any  thinfr,  except  on 
evidence.  Who  Conned  the  mind  l  The  Deity.  If  the  exercise 
of  my  jnd<>;nient.  theif  fore,  coincides  with  the  nutnnil  constitntion 
of  the  niind,  tlien  to  exercise  that  jndfj;ment  must  be  my  noble 
prerogative — must  be  my  bonnden  duty.  Gentlenien,  put 
foj^ether  these  observations,  and  you  cannot  avoid  coniin;^;  to  the 
plain  and  evident  conclusion,  that  there  is  no  infullibh^  tribunal. 
Are  we  not,  therefore,  thrown  back  upon  oiir  own  judgments  ? 
Weigh  the  considerations  in  subservitmce  to  which  the  judguient 
should  be  exercised — the  moral  accountability  of  man,  the  voice 
of  common  sense  and  reason — and  w  ill  you  not  join  issue  w  ith 
mo,  and  assert,  that  the  exercise  of  private  judgment  is  the  birth- 
right of  every  son  and  daughter  of  Adam? 

[Mr.  O'Conuell  bein^  vbliged  to  rrlire  upon  jwofessiond  business,  the  Chair 
was  taken  in  his  stead  by  J\Ir.  Hugh  0^  Connor.] 

Mr.  Maguire. — Mr.  Pope  has  commenced  by  making  a 
very  long  complaint  that  he  had  it  not  in  his  power  to  i»  j'ly  to 
me  yesterday  evening.  It  was  decided  by  the  chair  that  he  had 
no  right  to  reply  ;  and  if  the  tinie  specified  in  the  regulations 
was  expired,  why  should  he  make  the  demand  'I  By  what  magic 
could  he  transfer  that  right  to  himself,  when  chance  gave  nu?  the 
opportunity  of  speaking  last  J  With  regard  to  what  lias  been 
advanced  by  Mr.  Pope  from  Fra  Paolo,  respecting  the  council 
of  Trent,  I  at.  once  deny  the  authority  of  such  a  man.  Mr. 
Pope  introduced  yesterday  much  irrelevant  matter,  which  had 
nothing  to  do  with  the  question  of  the  infallibility  of  the  church 
of  Rome  ;  and  this  day  he  has  advanced  but  one  or  two  reasons 
for  the  faith  which- he  himself  professes.  lie  says',  that  I  have 
not  proved  my  church  to  be  the  church  of  Christ ;  I  already 
said,  that  the  question,  then  before  us  was.  not  whether  the 
Catholic  church  was  the  church  of  Christ,  but  whether  Christ 
had  established  a  church  on  earth,  and  endowed  it  with  the  pre- 
rogative of  infallibility?  The  Protestant  churches,  divided  as 
they  are  upon  the  most  essential  points,  can  lay  no  claim  to 
infallibility.  But  one  church  claims  to  be  infallible,  and  but  one 
church  possesses  any  pretensions  to  the  title.  No  other  church 
has  even  the  semblance  or  outward  appearance  of  infallibility. 
To  prove  that  Christ  established  an  infallible  church,  I  quoted 
various  texts  of  scripture.  Mr.  Pope  seemed  either  to  be  afraid 
or  ashamed  to  recur  to  scripture  on  the  subject  of  private 
judgment.  I  showed  yesterday  that  what  was  meant  by  the 
church  of  Christ,  was  all  the  churches  in  the  world  holding 
communion  with  the  See  of  Home,  which  was  deemed  the 
mother  and  matrice  of  all  Christian  churches,  as  St.  Cyprian 
calls  it.     All  the  churches  in  that  communion  form  the  generic 


C8 


THE    DIVINE    RIGHT 


term  of  the  church  of  Christ.     Mr.  Pope  again  endeavoured  to 
draw  a  distinction  betv/een  the  Catholic  chinch  and  the  church 
of  Rome.     I  have  already  shown  the  term  Roman  was  applied 
to  the  Catholic  church   in  order  to  distinguish  her  fronj   the 
churches  which  the  heretics  set  up  in  opposition.     The  Deists, 
no  doubt,  will  feel  obliged  to  Mr.  Pope  for  the  argument  he  has 
advanced  relative  to  the  salt.     This  argument  was  mo>t  vaunt- 
ingly  put  forward  by  Voltaire  against  the  IHviniSy  of  C/irist,  and 
the  infallibility  of  his  Apostles.     Tliat  celebrated  infidel,  with 
blasphemous  flippancy,  declared,  that  Christ  was  a  great  block- 
head to  compare  his  Apostles  to  the  salt  of  the  earth,  as  ar 
argument  of  their  infallibility,  and  undertook  to  prove  that  tht 
salt  can   lose  its   essence,  and   consequently  Ma/    C/irist  wai 
ignorant  of  c/iemls(nj,  and  his  Apostles,  by  their  Master's  own 
comparison,  proved  to  be  fallible.    But  his  shallow  and  ridiculous 
arguments    were    triumphantly   refuted    by   Christian    divines. 
Now,   if  Mr.  Pope  can    demonstrate  that   salt   may  lose   its 
savor,  he  will  establish  a  position  equally  fatal  to  the  infallibility 
of  the  Apostles,  and  to  (he  divinity  of  Christ  himsef.     Thus 
will  he  elfectuate  a  cordial  union  between  the  representatives 
of  Voltaire  and  the  followers  of  the  Rev.  Mr.  Pope.     Catholics^ 
however,  despise  the  argument  of  the  refined  blasphemer,  tc 
prove  that  salt  may  be  decomposed,  and  abhor  the  system  to 
which  its  origin  is  traced. — The  Catholic  has  no  need  to  examine 
the  tlefinitions  of  general  councils — there  are  few  indeed  who 
could  accomplish  that  task.     If  he  be  once  satisfied  that  the 
church  of  Christ  cannot  lead  him  into  error,  he,  like  St.  Augustin, 
rests  whh  security  his  faith  upon  her  authority.     She  proposes 
the  dogmas — he  readily  giv<!s  his  assent.     Now,  in  order  to 
convince  himself  of  the'infallibility  of  his  church,  he  has  only  to 
refer  to  the  scripture.     lie  finds  nudtiplied  in  the  sacred  volume 
evident  promises,  which,  if  they  prove  not  infallibility,  are  words 
without  meaning  or  substance.     Christ  says  to  his  Apostle.   . 

"Tiiou  art  Peter,  and  upon  this  rock  I  will  build  my  church,  and  the  o-ates 
of  hell  shall  not  prevail  a<;ainst  it." — Matt,  xvi,  18.  "^ 

"The  elmrch  is  the  pillar  and  the  ground  of  truth." — 1  Tim.  iii,  15. 

"He  that  does  not  hear  tlie  church,  let  him  be  to  thee  as  the  Heathen  and 
the  Publican."— Matt,  xviii,  18. 

"  I  will  send  you  the  (Spirit  of  Truth,  to  teach  vou  all  truth."— John  xvi,  13. 

"I  will  stnd  you  another  Paraclete,  to  abide  with  you  for  ever."— John 
xiv,  16. 

"  I  shall  be  witli  you  all  days,  even  to  the  end  of  the  world."— Matt, 
xxviii,  20. 

If  the  Roman  Catholic  be  not  convinced  from  those  texts  that 


Christ  lias  estai)iished  an  uue 


rring  church  to  guide  the  ignorant. 


and  to  whom  her  ciiildren  are  bound  to  yield  obedience,!  desire 
to  know  how  can  private  judgment  enable  him  to  decide  upon  othof 


OP    PRIVATE    JUDGMENT. 


en 


lerts  of  scripture,  not  half  so  strong;  and  assuredly  not  half  so 
obi' ions. 

Mr.  Pope  says,  that  all  Roman  Catholics  must  examine  the 
various  councils  of  his  churcii,  before  he  can  prudently  make  an 
act  of  faith.  The  reverse,  however,  is  true.  Mr.  Pope  mif^ht 
jii.st  as  well  assert,  that  the  lower  order  of  Protestants  should 
not  doubt  of  Catholic  faith,  unless  they  were  able  to  prove  from 
the  acts  of  council  that  the  Catholic  church  is  not  infallible  ;  and 
thi-i,  1  imagine,  he  will  scarcely  admit.  The  faith  of  Roman 
Catlicilics  rest  upon  the  promises  of  Jesus  Christ  to  his  church, 
which  promises  they  conceive  are  sufficiently  explicit  to  satisfy 
the  most  sceptic  mind.  Tt  is  easier  for  a  Catholic  to  ascertain 
this  simple  truth,  viz: — Did  Christ  promise  that  his  church  should 
not  fail  ? — than  for  a  Protestant  to  inquire  and  scrupulously 
examine  into  evenj  doubt,  and  dilficultij,  and  ar»;ument.  The 
private  judjifment  of  the  ignorant  Catholic  leads  him  to  yield  his 
assent  to  the  authority  of  that  church  which  has  formed  the  largest 
society  of  Christians  since  the  coming  of  the  Messiah.  And 
when  he  adds  to  the  authority  of  this  church,  the  corresponding 
autiiority  of  the  (jrreek  church,  w'lich  difters  from  his  own  in  no 
article  of  faith,  save  the  procession  of  the  Holy  Ghost,  he  feels 
his  motives  of  credibility  confirmed,  and  recognizes  a  safeguard 
for  his  own  conscious  ignorance.  On  the  contrary,  how  can 
illiterate  Protestants,  thousands  of  whom  cannot  even  read, 
ascertain  whether  the  New  Testament  be  an  inspired  work? 
whether  such  a  text  were  spoken  by  Christ  himself,  or  by  an 
inspired  disciple  1  Is  every  ignorant  peasant  able  to  know  that 
any  particular  book  of  scripture  is  inspired  by  the  Holy  Ghost? 
Can  the  lower  order  of  Protestants,  (and  it  was  for  the  poor 
especialhj  that  Christ  instituted  his  church) — can  the  ignorant  and 
illiterate  amongst  the  Protestants,  who  cannot  have  recourse  to 
the  authority  of  that  church  to  which  ('hrist  gave  the  deposit  of 
faith — that  church  which,  in  what  is  called  the  dark  ages,  tvhen  a 
single  Protestant  was  not  to  be  heard  of,  preserved  the  copies  of  the 
Bible,  and  that  noble  translation  which  St.  Jerome  accomplished, 
fourteen  centuries  before  the  Reformation — I  ask,  will  the  humble 
Protestant,  when  deprived  of  such  assistance,  be  able  to  prove  the 
word  of  God  l  If  not,  and  it  is  plain  he  cannot,  then  '  vana  est 
praedicatio  vestra,  vana  fides  ejus' — '  vain  is  your  preaching,  and 
vain  his  faith.'  As  soon  as  the  Roman  Catholic  ascertahis  the 
true  marks  of  Christ's  church,  and  finds  those  marks  to  belong 
exclusively  to  the  Catholic  church,  he  is  at  once  satisfied — he 
believes  it  is  inspired  by  the  Holy  Ghost,  and  he  rests  firm  in 
his  ihith.  The  Catholic  church  has  remamed  for  1800  years — 
It  has  defied  all  the  efforts  of  persecution — it  has  survived  the 
wreck  and  shocks  of  time,  aid  will  defy,  till  the  end  of  the  world. 


70 


THE    DIVINE    RIGHT 


I 


all  the  heretics  who  may  rise  in  opposition  to  it.  This  proves 
thiit  is  nphcld  by  tlx-  linjfcr  of  (rod  iilouo. 

Mr.  Pope  lius  said,  that  Iiuioceut  tin;  Tiiird  forced  the  cuiion.s 
upon  the  tiiird  Lateran  council.  He  brouj^ht  them  ready  framed 
to  the  council,  and  because,  afier  Iheij  were  debated,  tliey  were 
approved  of  by  the  council,  therefore  he  is  to  be  considered  as 
having  forced  them  on  the  council.  According  to  tliis  rule,  any 
one  who  should  originate  or  introduce  a  measure  in  the  House 
of  Commons  that  might  afterwards  happen  to  be  passed  into  a 
law,  should  be  considered  as  having  forced  it  on  the  house, 
though  the  measure  had  been  regularly  debated  and  approved 
of.  It  might  as  well  be  said  that  the  regulations  for  this  meeting, 
which  had  been  framed  by  Messrs.  Lawless  and  Singer,  and 
which  were  subsequently  approved  of  by  us,  had  been  forced 
upon  us  by  them. 

Mr.  Pope's  assertion,  that  the  Pope  is  able  to  dispense  with 
the  decrees  of  councils,  is  an  unworthy  quibble.  He  quotes 
Delahogue  to  prove  that  the  Pope  has  the  power  of  dispensing 
with  the  canons  of  councils,  but  these  are  canons  vvhich  relate 
to  mere  discipline.  The  council  of  Trent,  for  example,  decreed 
that  no  persons  «hould  marry  whhin  four  degrees  of  kindred ; 
yet  every  bishop  can  dispense  in  that  degree  of  consanguinity. 
I  have  aheady  explained  to  you,  that  the  decrees  of  councils  in 
matters  of  discipline  are  not  unalterable  ;  but  they  are  immutable 
in  matters  which  regard  the  deposit  of  faith.  It  would  be  Ibolish 
and  ridiculous  to  contend  that  the  head  of  the  church  should  not 
have  it  in  his  power  to  dispense  with  the  rules  and  regulations 
of  discipline  which  may  be  enacted  from  time  to  time,  and  prove 
expedient  or  otherwise  according  to  circumstances.  The  Pope 
is  able  to  dispense  with  the  ecclesiastical  law ;  but  neither  the 
Pope  nor  a  general  council  can  change  an  article  of  faith.  I 
here  challenge  Mr.  Pope  to  show  me  where  any  one  of  the 
eighteen^  ecumenical  councils  difl'ers  from  the  remainder  in  a 
single  particle  connected  with  faith ;  I  have  already  defied  him 
to  do  so,  and  he  has  not  been  able  to  discover  a  scintilla  of 
difference  between  them  in  matters  of  faith.  He  has  had 
recourse  to  the  council  of  Basil ;  that  council  was,  at  first, 
regularly  convened  by  the  Pope,  but  when  it  had  assembled  to 
determine  upon  doctrine,  the  emperor  introduced  into  it  a  phalanx 
of  Arian  bishops.  The  orthodox  bishops  refused  to  sit  with 
them,  and  adjourned  to  another  place.  The  Arian  bishops 
proceeded  to  hold  their  cabal,  and  issued  their  decrees,  and 
fulminated  censures  against  the  orthodox  bishops.  The  council 
was  ecumenical  in  the  commencement  of  its  sitting,  but  it  was 
forced  to  adjourn  on  account  of  the  rabble  of  Arians  introduced 
by  the  emperor. 


OP    PRIVATES    JUDGMENT. 


71 


Mr.  Pope  asserts,  that  Dr.  Doyle  deems  the  notes  appended 
to  the  Biblo  of  no  effect.  Mr.  Pope  is  untler  a  palpable  mistake 
with  rejrard  to  the  commentaries  allixed  to  tiic  Bible.  No 
Catholic  is  called  upon  to  a<i;r('e  with  those  notes,  only  as  far 
as  his  private  jiidi^ment  may  lead  him.  to  do  so.  We  are  not 
inimical  to  the  exercise  of  private  judgment,  where  matters;  of 
faith  are  not  concerned  or  endanjiered.  We  are  allowed  to 
exercise  our  private  judgment  in  other  matters.  Does  it  follow, 
because  we  acknowledjie  an  inlallible  authority  to  decide  u[)on 
mailers  of  doclrine,  that  that  •authority  should  bind  us  down  in 
other  matters,  and  decree,  for  example,  at  what  particular  time 
or  pi  ice  we  should  breakfast  or  dine  ?  The  notes  apperjded  to 
the  IJible  are  merely  intended  to  explain  to  the  ignorant,  matters 
relating  to  faith  and  morality,  which,  of  themselves,  they  are 
unable  to  explain.  They  are  intended  to  guide,  not  to  lead  the 
judi^ment,  and  to  assist  tl\e  ignorant  and  utdettered.  There  are 
copious  notes  and  commentaries  to  the  Protestant  Bible.  If 
private  judgment  be  their  sole  rule  of  failh,  why  are  Protestants 
obliged  to  liave  notes  and  comments  (  If  they  be  found  useful 
to  the  Protestant,  why  should  they  not  be  equally  useful  to  the 
Catholic,  who  admits  an  infallible  authority  in  matters  of  faith, 
but  who  can  exercise  his  private  judgment  in  matters  unconnected 
with  faith?  Mr.  Pope  has  again  told  you  that  we  have  no 
authorized  version  of  the  scriptures.  I  have  already  shown  you 
that  we  have  such  a  version.  I  defy  him  to  |)rove  the  ^Vulgale^ 
corrupt.  He  has  not,  he  could  not ;  yet  he  repeats  the  assertion. 
And  if  Mr.  Pope's  edition  of  the  Bible  be  deemed  a  regular  and 
genuine  one,  I  contend  that  ours  is  ten  times  more  so.  I  insist, 
that  of  all  editions  of  the  Bilde,  ours  is  the  best.  There  may 
be  found  some  verbal  inaccuracies — in  that  respect  I  do  not  say 
it  is  immaculate.  We  have  the  Latin  Vulgate,  the  genuine 
translation  of  the  Bible,  made  by  St.  Jerome,  1400  years  before 
Luther  or  Calvin  were  heard  of.  jMr.  Pope  inquires  how  we 
can  ascertain  w-hen  a  general  council  is  regularly  convened.  It 
is  as  easy  to  ascertain  that  matter,  as  it  is  when  our  liritish 
Piuliament  is  regularly  conven'xl.  When  the  head  of  the 
Catholic  church  regularly  convenes  a  sufficient  number  of 
bishops,  that  assemblage  morally  represents  the  church,  and  its 
decrees  are  admitted  by  Roman  Catholics  as  decrees  of  a 
general  council.  When  the  council  mot  at  Jerusalem  to  decide 
upon  circumcision,  they  gave  us  an  examplar  of  a  council — "  it 
appeared  good  to  the  Holy  Ghost  and  to  us."  I  never  assert(!d, 
that  if  the  Pope  approves  of  the  decrees  of  a  council,  they  are 
therefore  infallible.  That  is  contrary  to  Catholic  doctrine. 
What  I  asserted  was,  that  if  the  decrees  of  a  council,  though 
not  a  general  one,  be  admitted  by  the  church  dispersed,  then 


72 


TIIK    DIVINE    RIGHT 


they  are  infallible.  When  a  general  council  was  regularly 
convened  by  the  Pope,  and  when  no  violence  was  attempted  to 
influence  or  overawe  it  by  Avian  emperors,  theji  we  look  upon 
it  as  the  collective  body  of  the  church,  which  decides  according 
to  the  inspiration  of  the  Holy  Ghost.  Mr.  P(»pe  asUs  what  is 
the  Catholic  church?  It  is  formed  of  all  the  Christian  churches 
throughout  the  world,  in  comnmniotj  with  the  See  of  Rome, 
which  is  the  matrice  of  Christianity,  as  St.  Cyprian  called  it. 
St.  Jerome,  writing  to  Pope  Damasus,  says — 

"From  a  pastor  I  bog  the  defence  of  a  slieep.  I  sjioak  to  the  fisliermnn's 
successor,  and  to  the  disciple  of  the  cross— acknowlcdiring  none  but  Christ 
to  be  cliief,  I  am  joined  in  communion  with  your  hohni.'ss— tliat  is  with  the 
chair  of  I'cter:  upon  this  rock  1  know  the  church  was  built.  To  thee  I 
know  were  given  the  keys  of  the  kingdom  of  heaven.  Whoever  gathereth 
not  with  thee  scattereth,"  &c. 

Mr.  Pope  has  recurred  to  the  council  of  Constance,  which 
deposed  three  Pope -^  Now,  the  facts  of  the  case  are  the 
strongest  proof  that  Christ  watches  over  his  church.  One  Pope 
having  been  regularly  elected,  another  was  thrust  into  his  place 
through  the  cabal  of  sec!:!ar  power,  and  the  real  Pope  driven 
into  banishment  where  he  died.  The  surviving  Pope  was  then 
approved  of,  lest  a  schism  should  be  created  in  the  church. 
The  contest  continued  for  forty  years.  The  Pope  regularly 
elected  by  the  cardinals  was  looked  upon  as  the  real  and  true 
Pope.  The  other  two  Popes  were  called  upon  to  resign  by  the 
council,  and  submitted  to  the  sentence  rather  than  distract  the 
peace  of  the  church.  Could  there  be  a  clearer  proof  that  Christ 
has  always  continued  to  watch  over  his  church. 

Mr.  Pope  rose  and  said — I  really  regret  to  be  obliged  to  say, 
that  there  has  been  either  misconception  or  misrepresentation 
on  the  part  of  my  learned  friend.  What  I  have  advanced  as  to 
the  uncertainty  of  Councils,  has  not  been  built  on  Father  Paul's 
History  of  the  Council  of  Trent,  but  on  the  testimony  of  Dchi- 
hogue,  in  his  "  Tractatus  de  Ecclesia,"  (which  is  the  manual 
of  the  college  of  Maynooth,)  and  upon  the  authority  of  cardinal 
Bellarmine.  Mr.  Maguire  says,  that  I  have  brought  forward 
no  contradictions.  Is  this  the  case  1  When  we  find  one  council 
deposing  three  Popes  as  anti-popes,  and  setting  up  another  in 
their  place,  and  the  power  of  a  council  over  the  Pope,  practi- 
cally recognized  in  the  approval  of  the  measure  by  the  general 
church  of  Uorne  ;  and  when  the  councils  of  Trent  and  Florence, 
on  the  other  hand,  decree  that  the  Pope  is  above  a  council— is 
there  not  council  against  couiieil?  Again — all  who  adu«Hl  t«>  the 
Nicene  creed,  were  condenisKjd  by  the  council  of  E;;;i?  sus ; 
while  the  creed  of  Pope  Pius,  which  contains  many  artu  !"s  of 


OF    PRIVATE    JUDOMENT. 


73 


faith,  not  to  be  found  in  the  Nicene  creed,  is  received  by  t^lio 
church  of  Home.  Here  thc.-n  is  "  the  church"  of  one  .-ige 
aiiiiinst  "  the  church"  of  another.  The  second  Nicene  council 
assigned  as  a  reason  for  the  worsliip  of  irjuiges,  that  Christ  is 
not  acnsihlij  present  on  earth,  but  onlij  i\\  his  divinity  ;  and  the 
epistle  of  Gerinanus,  received  by  timt  council,  asserts,  that 
Christ  is  not  present  with  us  "  bodilij.^^  It  also  anathematized 
all  who  declare,  that  Christ  was  not  circumscribed  as  to  his 
humanity.  Are  not  these  declarations  opposed  to  the  doctrine 
of  transubstantiation;  and  do  they  not  [)rove  that  "  the  church" 
of  one  age  has  contradicted  "  the  church"  of  another  i 

My  opponent"  has  said,  that  I  am  atTaid  to  meet  him  on  the 
grounds  of  scripttne.  I  should  rejoice,  if  we  conHned  ourselves 
to  the  law  and  to  the  testimony.  In  appealing  to  Fathers, 
councils,  and  ecclesiastical  writers,  I  am  departing  from  my  own 
ground.  If  I  weigh  the  chinch  of  Rome  in  "  Divine  Balance," 
us  St.  Augustin  calls  the  sacred  scriptures,  (De  liapt.  cont. 
Donat.  I.  ii,  c.  G,)  the  scale  in  which  the  church  of  RotJie  might 
happen  to  be  placed,  would  soon  be  raised  aloft.  With  respect 
to  Judas,  I  stated  that  he  was  one  to  whom  the  Lord  addressed 
the  word;^,  "  Ye  are  the  salt  of  the  earth,"  in  evidence  that  he 
did  not  Iherebij  intend  to  describe  the  infallibility  of  the  Apostles. 
Far  be  it  from  me  to  deoy,  that  (he  Jlposlles  were  infallible.  As 
to  the  expression  "the  pillar  and  ground  of  truth,"  I  would  ask, 
when  Basil,  (in  his  7Uth  epistle)  speaking  of  the  persecution  of 
the  churches  in  Caj)padocia  culls  them  "  pillars  and  ground  of 
truth,"  did  he  mean  to  say  that  each  church  was  ini'allible  1  As 
to  my  friend's  justilication  of  the  conduct  of  Pope  Innocent  at 
the  Lateran  council,  he  should  remember,  that  although  ministers 
often  bring  bills  into  Parliament,  yet  are  the  bills  discussed 
before  they  are  passed  into  a  law  ;  and  it  is  well  known,  that 
ministers  do  not  always  succeed  in  their  measures.  The  canons 
of  the  Roman  Catholic  church  refer  to  matters  of  faith  cjs  well  as 
discipline.  In  the  Class-book  of  Maynooth,  and  in  Butler,  no 
exception  is  made  with  respect  to  the  dispensing  power  of  the 
Pope  not  relating  to  canons  containing  articles  of  faith. 

One  circumstance  in  addition  to  tliosc  which  I  have  already 
advanced,  shall  now  be  considered,  in  order  to  show  that  the 
church  of  llome  is  not  infallible.  Where  the  spirit  of  truth  is, 
there  shall  we  find  the  fruits  of  righteousness.  Hermanns  Von 
Der  Ilardt  intorms  us,  that  others  besides  divines  and  grave 
secular  men  attended  Constance  during  the  council — to  wit — 
barbers,  three  hundred  and  six,  players,  jesters,  three  hundred 
and  forty-six,  pastry-cooks,  three  hundred  and  twentv-live,  and 
harlots,  seven  hundred  !  !  (Vid.  Ilerm.  Yon  Der  Hardt  de  Rebus 
Universalis  Concilii  Constantinensis,  Tom.  v,  et  Tierardi  Dacheri 


m 


Ik 


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74 


THK    DIVINE    KIGUT 


Constantinensis  Hitstorium  Magtmlum  in  Constat!.  Cone,  ex 
MSS.  Vindobonensi  Cresareo.)  The  character  of  the  <'oiincil 
of  Trent  is  drawn  by  one  of  its  nieinhersv  Diiditlieus,  bishop 
of  five  churches,  who  writing  to  the  emperor  Maxinnlhan  II, 
gives  this  account : 

"We  daily  saw  hungry  and  needy  bishops  come  to  Trent;  youths  for  the 
most  part  which  did  be^iii  to  have  beards,  (grave  and  sage  divines!)  oiven 
over  to  hi.vury  and  riot,  hired  only  to  give  their  voices  as  the  "pope 
PLEASED.  They  were  unlearned  and  simple  yet  fit  for  their  purpose  in  resard 
of  tlieir  tmptident  boldness. 

In  one  of  the  early  sessions  of  the  council,  when  there  were 
present  only  forty-eight  bishops  ;  they  decreed  the  authority  of 
the  Vulgate,  of  tradition,  and  of  the  Apocrypha.— Father  Paul, 
who  was  never  excommunicated  that  I  am  aware  of,  says : 

"  Some  thought  it  strange  that  five  cardinals  and  forty-eight  bishops  should 
have  so  easily  defined  the  most  important  and  principal  points  of  rplioion, 
which  till  Ihen,  had  never  been  decided  ;  giving  canonical  authority  to  books 
ccmsiderod  unc.rtain  and  apocryphal ;  rendering  autlienfic  a  translation, 
dtfferini^  from  the  original  text,  md  instructing  and  prescribing  the  manner 
of  understanding  the  word  of  God,  J^Tor  was  there  amongst  the  prelates  any 
one  worlhii  of  attention  from  his  learning.  There  were  some  lawyers,  learned 
perhaps,  in  that  profession,  but  unskilled  in  religion— a  few  theologians,  but 
these ot  less  than  ordinary  talent,  the  greater  number  gentlemen,' orMwHiers; 
and  as  to  their  dignities,  some  were  only  titular— the  greater  part,  bishops  of 
so  small  a  place,  that  considering  each  to  represent  his  own  peotile,  it  could 
not  be  said  that  one  Ihousandth  part  of  the  Christian  world  loere  represented. 

Is  it  not  an  insult  to  common  sense  to  suppose,  that  you  could 
for  a  moment  regard  assemblies-,  composed  of  such  characters, 
capable  of  deciding  infallibly  upon  articles  of  faith,  and  of 
enlightening  the  world  upon  thegreat  truths  of  salvation?  No 
— never  can  I  entertain  such  an  extravagant,  such  a  monstrous 
absurdity.  The  light  of  the  nineteenth  century,  believe  me,  will 
pour  its  mighty  rays  upon  the  church  of  Rome,  and  expose  it  in 
all  its  naked  deformity  to  the  world. 

My  friend  has  told  ns,  that  wc  may  exercise  our  private  jndg- 
ment  upon  the  notes  of  the  Bible,  provided  they  refer  not  to- matters 
of  faith.  It  is  not  always  easy  to  distinguish  between  matters 
of  faith  and  other  articles.  But  what  shall  we  say  as  to  morals  ? 
At  a  full  meeting  of  the  Roman  Catholic  board,  held  in  Decem- 
ber, 1816,  the  notes  of  an  edition  of  the  Douay  Bible,  which 
had  just  appeared,  were  ])ronounced  by  a  gentleman  who  has 
just  left  the  chair,  as  containing  damnable  doctrines.  The  same 
individual  declared,  that  he  would  not  continue  within  the  pale 
of  the  church  of  Rome,  if  those  notes  were  not  publicly  disavowed. 
The  Roman  Catholic  hierarchy  have  not  however  protested 
against  them.  I  would  ask  in  this  place,  does  not  the  opinion, 
that  notes  are  indispensably  necessary  for  the  right  understanding 
of  the  sacred  volume,  imply,  that  the  word  of  man  is  more  intel- 


OF    PRIVATE    JUDGMENT. 


75 


ligiblc  tnr,n  ihe  word  of  the  living  God?  Mr.  Magiiire  observed 
thiit  Protestiiiils  also  have  notes  appended  to  their  Bibles. 
Sin-ely  a  Protestant  does  not  act  inconsistently  with  his  principles 
when  he  consults  a  coniinentator.  I  may  avail  myself  of  the 
light  wliich  a  fellovv-man  throws  upon  a  passage  of  scri|)ture, 
without  deeming  him  infallible.  My  friend  has  again  asserted, 
that  his  translation  is  the  genuine  version.  Is  his  version 
genuhie,  when  it  contradicts  the  original?  I  submit  to  the 
learned  world,  to  decide,  whether  the  Douay  version  be  more 
correct  than  the  Protestant  JJible.  I  have  already  referred  to 
the  passage  relative  to  Jacob  worshipping  his  staft'.     Is  "  pen- 


.'» 


ance"  a  correct  rendering  of  the  word  "jj/6rMioi«,"  which 
obviously  signifies  a  change  of  mind?  I  shall  be  told,  perhaps, 
that  the  Vulgate  renders  "  fitiuvotlv^^  "agere  penitentiam." 
But  who  is  HO  ignorant  of  Latin,  as  not  to  know,  that  "  agere 
otium"  signifies  "  to  be  at  leisure  ;"  "Agere  vitau),"  "  to  live  ?" 
and  so  I  would  translate  "Agere  penitentiam,"  "to  repent." 

It  is  worthy  of  remark,  Ihat  Delahogue  does  not  number 
among  the  eighteen  general  councils,  ihe  council  of  Jerusalem, 
as  the  Roman  Catholic  divines  designate  the  assembly  at  Jeru- 
salem. Let  my  friend  adduce  the  same  proofs  of  the  inspiration 
of  councils,  as  those  which  the  Apostles  exhibited,  and  then  shall 
we  bow  down  to  their  authority.  I  am  asked  how  the  poor  man 
is  to  decide  whether  the  Bible  be  the  word  of  God  ?  I  would 
premise,  that  the  right  to  do  a  thing  and  the  power  to  do  it,  are 
vmj  different.  I  may  have  a  right  to  go  to  the  East  Indies, 
and  yet  be  unable  to  undertake  so  long  a  voyage.  Therefore 
I  again  repeat,  that  the  right   to  do  a   thing,  and  the 

POWER    TO    DO    IT,  ARE    VERY  DIFFERENT.       I    am    askcd,  hoW 

the  poor  man  is  to  decide  whether  the  Bible  be  the  word  of 
God  ?  As  to  the  poor  Protestant  or  Roman  Catholic,  when  I 
present  them  with  a  copy  of  the  Scriptures,  they  will  probably 
be  found  to  be  already  in  possession  of  some  general  notion  of 
its  inspiration.  I  shaH  take  a  still  more  extreme  case  :  I  shall 
consider  the  situation  of  a  person  in  a  distant  country,  who  has 
been  previously  altogether  ignorant  of  the  existence  of  the  word 
of  life — illiterate,  but  capable  of  reading.  I  present  him  with 
the  sacred  scriptures,  and  remark,  that  a  perusal  of  their  con- 
tents will  convince  him  that  the  volume  has  proceeded  from 
God.  The  man  feels  himself  to  be  a  sinner,  and  a  depraved 
creature  ;  he  witnesses  daily  proofs  of  human  mortality,  but 
unacquainted  with  the  scenes  which  lie  beyond  the  grave, 
peoples  them  with  the  visions  of  his  own  distempered  imagi- 
nation. The  inspired  records  meet  the  circumslauces  in  which 
he  is  placed,  by  making  known  peace  and  pardon  through  9 
Saviour's  blood,  and  by  throwing  a  flood  of  light  over  his  pre- 


I 


76 


THE    DIVINE    RIOIIT 


sent  and  ovenusting  destinies.     Surely  if  we  can  discover  the 
existence  of  Cod  from  the  works  of  his  hands,  we  may  doubt- 
less expect,  if  the  Bible  huve  come  from  llim,  thiit  it  contains 
f»uch  proofs  of  its  divine  ori<rin,  that  the  sinner  shall  be  con- 
strained to  acknowledge  "  Uod  has  spoken  of  u  truth,"  mid  to 
say  of  the  Bible,  as  the  woman  u  -r.aja.i.j  .mid  of  the  Redeemer, 
"Come,  see  a  num  that  toM  me  all  th.it  over  I  did  ;  is  not  this  the 
Christ .'"     The  inspired  volume  penetrates  the  inmost  recesses 
of  the  heart,  lays  open  the  secrets  of  the  sou'   discovers  a  man 
lo  himself,  and  curries  its  own  witness  that  it  has  emanated  from 
the  Fountain  of  Light.     1  would  also  remark,  that  the  written 
word  is  not  the  only  means  which  God  has  jivo- ir'^d  for  the 
instruction  of  nian. "   }le  has  also  appoii.ied  the  preachii.tr  of 
his  Gospel.     The  individual  who  has  received  the  knowledge 
of  salvation  through  the  medimn  of  oral  instruction,  finds  no 
difficulty  in  receiving  the  sacred  oracles  as  an  inspired  volume. 
He  approaches  fhem  with  a  spiritual  appetite,  and  experiences 
the  word  of  truth  to  be  the  life  and  comfort  of  his  soul.     "  As 
well,"  will  he  exclaim,  "as  well  might  you  endeavour  to  per- 
suade me,  that  there  is  no  light  nor  warmth  in  the  sun,  as  to  tell 
me,  that  no  spiritual  consolation  flows  from  the  doctrines  con- 
tained in  thi;3  blessed  volume." 

This  is  an  extreme  case — I  have  met  it;  but  permit  me  to 
say,  that  there  are  innumerable  proofs  of  the  authenticity, 
integrity,  and  canonicity  of  the  inspired  volume — and  I  am 
ready,  when  called  upon  to  state  them.  I  now  ask  Mr.  Ma- 
guire,  by  what  mode  he  would  prove  to  an  individual  in  circum- 
stances similar  to  those  which  we  have  been  considering,  that 
the  Bible  is  a  divine  revelation  ?  Mark  this  question  Mr.  Ma- 
guire,  and  let  me  have  an  answer. 

Is  it,  let  me  ask,  the  case,  that  infidels  and  atheists  are  chiefly 
found  anrong  the  Protestant  poor  ?  Need  I  reply  in  the  negatived 
Who  have  been  the  authors  of  heresies?  Dupin  informs  us 

"If  there  be  obscure  and  difficult  parts  in  the  Bible,  it  is  not  generally  the 
simple  who  abuse  them,  but  the  p.oud  and  learned  who  rnuko  a  bad  use  of 
them.  For  in  fine  it  is  not  the  ignorant  and  the  simple  who  have  formed 
heresies  in  perverting  the  word  of  God.— They  who  do  so,  are  generally  bishops, 
pnests,  learned  and  enlie;hteued  persons.  So  that  so  far  from  knowing  by 
experience,  that  the  reading  of  the  scriptures  is  dangerous  to  the  simple^ind 
the  Ignorant,  one  may  say,  that  we  learn  therefrom  that  it  seldom  causes  any 
but  the  learned  to  fall  into  error,  and  that  the  simple  have  generally  found  there 
nothing  but  what  is  edifying  and  instructive."— Dissert,  prelim,  sur  la  Bibles. 
B.  I,  c.  9.  Par.  1701.  .  ^ 

Cardinal  Bellarmine  writes  as  follows  : 

"Heresies  originate  with  men  of  the  upper  rank  rather  than  with  persons 
belonging  to  the  inferior  classes.  Beyond  a  doubt  (dmost  all  authors  oj  heresies 
hayebeen  either  bishops  err  presbyters  (or  as  somv  would  perhaps  translate  it, 
priests,)     Heresies  are  therefore  to  be  considero  \  as  the  factions  of  leadin«» 


OF    PRIVATE    JUDGMENT. 


77 


men,  without  whom  there  would  bo  no  popular  revolts  in  thfl  church." — l)e 
Romano  PonL  I.  i,  c.  8,  ultima  tditio  ab  ipso  Autliore  Uecoatntu.  Coloniae 
fol.  1620,  toil),  i,  p.  527. 

The  i'kople,  I  maintain,  are  the  safest  DEPosiTAniES  op 
God's  blekseu  Wouu.  Ecclesiastics  may  bo  ttMnptcd  to  per- 
vert it;'the  poor  are  not  likely  to  sutler  such  a  temptation.  If» 
therefore,  the  liability  of  the  sacred  scriptures  to  perversion* 
furnish  a  just  reason  for  withdrawing  the  inspired  volume  from 
any  portion  of  the  community,  it  should  be  liiken  from  ecclesi- 
ustics  who  have  abused  it,  and  put  into  the  hands  of  the  poor 
and  the  unlettered. 

The  church  of  Rotne,  where  she  is  dominant,  may  succeed 
by  the  stronj,'  hand  of  ecclesiastical  despotism  in  repressing  the 
outward  expression  of  opinion.  Have  you  never  heard  of  Jews 
abroad,  in  order  to  avoid  persecution,  entering  the  priesthood, 
and  while  celebrating  mass,  cursing  the  power  which  obliges 
thorn  to  act  in  opposition  to  their  conscience  ?  The  Rev.  Joseph 
Bianco  Wliite,  who  was  chaplain  to  the  king  of  Spain,  now  a 
clergyman  of  the  church  of  England,  and  who  lived  in  the  com- 
munion of  the  church  of  Rome,  twenty-five  years  in  sincere 
submission,  and  ten  in  secret  rebellion  against  her  authority,  in 
his  "  Evidence  against  Catholicism,"  2d  edit.  p.  7,  writes  thus — 

"At  the  end  of  a  year  from  the  preaching  of  this  aermon— the  confession 
is  painful,  indeed,  yet  due  to  religion  itsdf— /  toas  bordering  upon  atheism. 
If  rr.j  case  were  singular,  if  my  knowledae  of  the  most  enliu;htened  classes 
if  Spain  did  not  furnish  me  with  a  multitude  of  sudden  transitions  from 
sincere  faith  and  piety  to  tlic  most  outrageous  infidelity  :  I  would  submit  to 
the  'iumbling  conviction,  that  either  weakness  of  judgment,  or  fickleness  of 
character  had  been  the  only  source  of  my  errors.  But  though  I  am  not  at 
liberty  to  mention  individual  cases,  I  do  attest,  from  the  most  certain  know- 
ledc;e,  that  the  histonj  of  my  oicn  mind  is,  with  little  vmiation,  that  of  a  great 
portion  of  the  Spanish  Clehgy.  The  fact  is  certain;  I  make  no  individual 
cha>-j,e  ;  every  one  who  comes  within  this  general  descri[)tion  may  still  wear 
the  mask,  which  no  Spaniard  can  throw  ofi;  without  bidding  an  eternal  fare- 
well to  his  country." 

The  church  of  Rome  may  look  in  some  measure  fair  and 
united ;  but  within,  the  system  is  full  of  dead  men's  bones  and 
all  uncleanness. 

I  now  call  upon  Mr.  M:  /uire  to  inform  us,  by  what  mode  the 
poo.  man  can  know  accorumg  to  his  views,  that  the  Bible  is  the 
book  of  God. 

Mr.  Maguire. — I  wish  Mr.  Pope  would  afford  me  something 
tangible  to  comment  upon.  I  fling  back  his  Protestant  and 
Huguenot  authorities.     I  was  not  a  little  astonished  to  hear 


Mr.  Pope  (juote  that  apostate 
against  the  Catholic  church.     I 


for  ten  years,  according  to  his  own  testimony,  an  atheist  at 


Blan( 
assert 
own 


White,  as  an  authority 
that  the  man  who  lived 


7* 


."ji 


I*  i    Li 


H 


78 


THE    mviNE    RIGHT 


heart,  is  not  worthy  of  crrdenco,  when  testifying  af^ain5<t  th« 
Roman  ('ntholic  church.  Mr.  P(ipr  has  ngain  (,iu)tcd  fioni 
Dr.  UehihogiU! ;  but  when  he  proves  that  Dr.  Deliihogiie  has 
written  any  thing  contrary  to  Cathohc,  faith,  he  will  certainly 
have  achieved  much.  Mr.  Pope  uas  endeavoured  to  make  a 
point  about  tlie  word  fifiupoia.  It  is  the  (ireek  word  for  doing 
penance,  and  it  is  used  iti  the  passage  quoted  from  the  sacred 
volume,  in  reference  to  the  men  of  Nineveh,  of  whom  Christ 
says  "  (he  men  of  Nineveh  shall  rise  in  judgment  wi(h  this 
generation,  and  shall  condemn  it ;  because  they  did  |)enance  at 
the  preaching  of  Jonas  :"  the  Protestant  translation  has  it, 
«» because  they  repented."  Our  Saviour  in  that  passage  alluded 
to  the.  repentance  of  the  men  of  Nineveh — what  was  that  repent- 
ance? They  did  penance  in  sackcloth  and  ashes  ;  theyfast(d 
for  three  days  ;  and  they  did  not  even  sutler  their  cattle  to  eat 
any  thing  during  that  period  .  and  we  fuid  it  recorded  in  the 
sacred  volume,  that  their  repentance,  or  penance,  disarmed  (he 
wrath  of  God.  Fasting  and  praying  are  thrown  overboard  now- 
a-days,  when  we  have  the  liberty  of  the  gospel.  Pam|)ering  (he 
body  is  now  the  plan,  atid  good  works  are  scouted  as  beiniy 
things  of  supererogation.  It  is  only  in  the  Catholic  church  we 
find  fasting  and  praying  practised. 

Mr.  Pope  says,  that  a  number  of  harlots  came  to  the  council 
of  Trent,  and  he  quotes  Fra  Paolo,  an  historian  than  whose 
authority  he  could  not  produce  worse.  I  could  relate  disgrace- 
ful facts  of  another  church,  matters  which  rest  not  upon  the  ipse 
dixit  of  a  partial  historian,  but  which  are  well  .known  to  have 
occured.  I  shall  not,  however,  insult  this  meeting,  nor  pullute 
my  li()s  wi(h  the  recital  of  such  tilthy  impurities.  It  was,  to  say 
the  least  of  it,  a  breach  of  good  maimers  on  the  part  of  Mr. 
Pope  towards  the  ladies  who  are  present,  to  introduce  the 
scandalous  frabrication  of  that  faithless  historian.  I  will  not 
disgrace  my  situation  here  and  in  the  church,  by  descending  to 
such  arg.uments.  I  could,  if  I  pleased,  quote  much  to  you 
about  Henry  the  Eighth,  and  the  Virgin  Elizabeth.  I  could 
tell  you  matters  of  fact  with  regard  to  those  patrons  of  the 
relormatioii — and,  indeed,!  might,  by  the  relation  of  a  few  facts, 
take  ample  revenge  upon  my  antagonist. 

Mr.  Pope  talks  of  there  having  been  hungry  bishops  at  the 
council  of  Trent : — that  is  a  charge  that  cannot  be  made  against 
the  Protestant  bishops  of  the  present  day,  who  have  got  the 
tithes  and  the  green  acres.  I  would  warn  the  Protestant 
bishops  and  clergy,  who  are  in  possession  of  the  gcod  things, 
iiovv  itiey  ai'ow  the  principle  which  Mr.  Pope  advocates  to 
spread  throughout  the  land.  If  every  man  is  to  be  allowed  to 
think  for  himself  on  matters  of  faith,  it  will  then  corne  to  be 


OF    PRIVATK    JUDGMENT. 


79 


asked,  why  do  wo  pay  jC80U,()0()  u  year  lor  the  muiiitcnaiK-X'  of 
au  useless  clerf^ij  ?  "Lctu.s  Hiiijt  away  the  tithes,"  it  will  be 
said — these  nien  have,  on  their  own  showing,  n(»  riglit  to  dictate 
to  us  on  matters  of  religion — and  as  we  do  not  want  them,  why 
should  we  be  ho  enormously  taxed  for  their  support."  Such 
will  bo  the  consequences,  if  the  Protestant  c;|er<iy,  instead  of 
opposiui^,  actually  countenance  and  support  the  principles 
advocated  by  Mr.  Po|)f.  What  says  a  Protestant  Clergyman, 
the  ilev.  jyir.  O'Calla^fhan,  upon  this  subje(;t '! 

"Wlicti  Mr.  Popi?  und  Dr.  Singer,  men  iiidocd  of  \\'i0\  character,  and  by 
far  tlic  ablest  advocatca  of  lln;  Hiblo  ISocioty,  nt  bast  in  Ireland — w hen  men 
of  tbis  description,  dangerous  in  proportion  to  (licir  jjrcut  intellectual  and 
literary  cabbre,  are  led  away  by  tiio  prcvaiiini;;  delusion,  and  not  ashamed  to 
tell  the  world  that  '  the  right  of  an  i:j,norant  labourer  to  nad  the  liible,  involves 
bin  rij^ht  of  intorprefinj^  it' — why  in  tbo  church  silent/  \V by  does  she  not 
addres.4  tbein  in  her  proper  orjran,  if  such  still  exist,  to  the  fullovviii!^  effect: — 
'Reverend  brethren,  your  argiunent  is  fallacious,  and  it  is  f  r  bounden  duty 
to  fell  yuA  so.  Most  true  it  is  that  a  poor  labourer  has  a  right  to  tead  the 
Bible  for  the  health  of  big  eoul,  and  to  batbt!  in  the  sea  for  the  heallli  of  his 
borly.  His  right  to  bathe  is  as  clear  aa  his  ri^flit  to  read — his  right  to  go  into 
the  water  also  niiplies  his  right  to  swim  ;  but  if  be  swim  very  imperfectly,  or 
not  at  all,  we  hope  you  will  allow  that  iiis  ( flbrts  to  swim  would  be  danger- 
ous, nay,  fatal,  and  that  he  should  not  proceed  more  than  chin-deep. 

"You  friends  of  Christianity  beware  of  Bible  Societies  every  where — you 
friends  of  peace  and  good-will  among  men  beware  of  Bible  Societies,  and 
other  proselytizing  associations,  cppecially  in  Ireland?  Remember  their 
great  principle  that  has  nearly  extinguished  Cluistianity  in  what  is  called 
Protestant  Germany — be  wise  in  time,  farewell! !" 

Mr.  O'Callaghan,  agentletnan  of  taleiitd  and  extensive  inform- 
ation says,  that  the  right  of  private  judgment  is  not  recognised 
in  the  church  of  England.  Hero  we  have  a  Protestant  ecclesi- 
astic arrayed  against  the  doctrine  which  is  preached  up  by  Mr. 
Pope,  who  i.s  a  Protestant,  but  not  an  ecclesiaslic.  Mr.  Pope 
has  spoken  of  infidelity  being  a  consequence  of  Popery.  I 
hold  in  my  hand  a  sermon  preached  by  the  Rev.  Mr.  Rose  in  the 
college  of  Cambridge,  and  dedicated  to  the  bishop  of  Chester ;  in 
this  sermon  he  thus  describes  the  state  of  Protestant  Germany : — 

"From  the  state  of  Protestantism  in  Germany,  a  stronger,  and  perhaps 
more  important  lesson  is  offered  on  that  subject,  which  is  said  to  ionn  tne 
base  and  the  boast  of  Protestantism — the  right  of  private  judgment.  The 
terrible  evils  resulting  in  the  German  church  from  its  exercise,  are  the 
strongest  practical  proof  of  tiic  wisdom  and  necessitv  of  restraining  it. 
Amon^  the  German  divines  it  is  a  favourite  doctrine  that  it  is  impossible  there 
could  nave  been  a  miracle,  and  the  words  of  scripture  are  examined  and 
forced  into  any  meaning  but  their  own.  By  some  the  miracles  are  said  to 
be,  that  mythology  which  must  attend  every  religion  to  gain  the  attention  of 
the  multitude;  by  some  the  common  and  well  known  ribaldry  of  the  infidel 
is  unsparingly  used ;  bj  one  or  more,  high  in  station  in  the  church,  somo 
artifice,  and  nrobablv  magnetism  has  been,  even  witliin  the  last  ten  vears. 
suggested ;  others  go  so  far  as  to  attaol;  the  whole  body  of  the  prophets  as 
impostors,  in  most  outrageous  and  revolting  terms.  This  doctrine  is  taught 
by  divines  from  the  pulpit — by  professors  from  the  chairs  of  theology — it  ia 


I- 


H' 


.    !' 


■'     f 


M.  f^ 

I'     K 


80 


THE    DIVINE    RltaiT 


addressed  to  the  old  to  free  them  from  unc  ent  prejudices,  and  to  the  voune 
08  the  knovylcd^re  wliu.h  can  make  fliem  truly  wise.  This  nhdicntion  of 
Uiriatiamty  IS  not  con(iiied  ,-ithir  to  the  Lnlhenm  or  Calvinist  profession 
but  extends  its  bancdii  and  witliering  irifhienee  witii  baneful  force  over  each 
It  IS  curious  to  ohseive  in  what  way  they  get  rid  of  all  miracles.  Professor 
i'anlus,  in  his  Cridcal  Commentary  assures  us,  that  the  man  with  the  willi- 
ered  hand  had  only  a  luxation  of  the  shoulder,  which  Jesus  perceiving',  pulled 
It  into  jomt."  ^  "'  r""^" 

Professor  Schultness  explains  this  miracle  as  follows  : 
"Tlu;  man  luui  a  severe  rheumatism;  Christ  observing  that  his  blood  was 
nmch  im.ved   by  the  indignation  with  which  he  heard  the  question  of  the 
i  harisees,  said  to  him  in  that  favorable  moment,  "Stretch  out  thine  hand' 
the  mart  attempted  to  do  it,  and  was  healed  because  that  extiaordinaiV 
exeitement  hud  removed  tht!  impediment  under  which  he  laboured.     When 
Clinst  restored  sioht  to  the  blind  man,  the  poor  fellow  had  such  weakness  in 
lii>  eyc-lKis,  that  he  could  not  kf  on  his  eyes  open.    Christ  observing  that  he 
never  made  the  attempt  to  open  them,  said  to  him, 'Thou  shalt  opT>n  thine 
eves ;    the  eonhdenee  ot  the  man  was  so  great,  that  makinji  the  atteiniJt  with 
all  his  might,  h(<  opened  his  eyes.     Christ  never  walked  in  the  waves,  hut  on 
the  shore,  or  lie  swam  behind  the  ship,  or  he  walked  thiouah  the  shallows 
Ibe  tiaughtcr  of  .Tainis  was  not  dead,  because  Christ  himself  said   'She 
sleepeth.'     When  Jesus  said  to  Peter,  'Thou  shalt  catch  a  fish,  and  find  in 
his  mouth  a  piece  of  money,'  the  meaning  is,  before  you  can  sell  it  for  so 
much,  you  must  open  its  mouth  and  take  out  the  hook.     At  Cana  in  Galli- 
lee,  Jesns  gave  a  nuptial  present  of  very  fine  wine,  with  which,  for  a  joke,  he 
tilled  the  water-pots  of  stone.     The  paralytic  was  an  idle  fellow,  who  for 
thirty  years  had  moved  mither  hand  nor  foot.     Christ  asked  him  iionicailv 
I  erhaps  thou  wouldst  be  whole  /'  This  irony  stirred  him  up  :— he  foroot  his 
hypocrisy."  i- >  » 

But  let  us  for  a  moment  look  at  home  ;  see  (he  numerous 
sects  spread  ihrouj-hoirt  the  land— the  Seekers,  the  Jumpers, 
the  Methodists,  the  Southcotonians,  &c,  &c  ;  all  difierin<T  „iore 
from  each  other,  than  does  the  Catholic  {\(f\n  the  ProU'stanl 
church.  They  alFord  a  rare  specimen  of  that  chaos  of  reform, 
that  Babel  of  interpretation,  which  is  generated  by  the  exercise 
of  private  judgment. 

A  question  has  been  put  to  me,  us  to  the  means  by  which  T 
would  attempt  to  convert  the  pagan;  I  will  tell  you  in  phiin 
terms  the  course  I  would  adopt.  I  would  present  him  with  fhe 
Bible  ;  he  would  ask  what  book  that  was  ?  I  would  tell  him 
that  it  was  inspired  by  God,  and  left  by  him  to  man  as  a  help 
towards  the  salvation  of  his  soul,  and  to  instruct  him  in  doctrine 
and  morality.  He  would  then  inquire  by  what  means  I  knew 
that  this  was  the  book  of  God.  I  would,  in  rcoly,  address  him 
as  a  rational  man  ;  I  would  tell  him  that  the  author  of  that  book 
had  descended  from  heaven— had  taken  upon  him  the  figure  of 
mortal  man— that  he  declared  hiinself  the  Messiah  of  God,  and 
the  Redeenier  come  to  save  the  world,  and  that  he  proved  his 
divtne  niisHion  by  the  tnost  astonishihir  miracles  that  ever  yet 
were  wrought,  lie  would  then  ask,  how  did  1  know  those  facts 
occurred,  and  that  such  miracles  were   performed.      I   would 


OF    PRIVATE    JUDGMENT. 


81 


appeal  to  the  positive  evidence  of  cotiteinporaiy  writers,  whoai 
for  the  moirient  I  should  not  consider  inspired.  I  would  appeal 
to  the  scripture  as  an  historical  record.  I  would  show  that  it 
pos.^e.ssed  hi.storical  truth — that  the  Jews  never  controverted  its 
accuracy.  I  would,  in  fine,  appeal  to  the  common  coijseift  of 
mariKind,  to  the  inhabitants  of  distant  and  different  nations, 
subject  to  different  passions,  manners,  and  habits,  speaking  quite 
different  languajres,  and  having  no  communication,  verbal  or 
written.  I  would  ask  him,  was  he  ready  to  believe,  that  all 
tlios-;  individuals,  historians,  and  nations,  had  conspired  to  attest 
a  deliberate  falsehood,  to  impose  upon  the  whole  world,* and  of 
course  upon  their  children,  and  children's  children,  a  book 
purporting  to  be  the  work  of  God,  but  in  reality  {cl)ook  of  lies, 
falsehood,  and  false  miracles  1  As  soon  as  I  convinced  him 
that  Christ  wrought  the  miracles,  attributed  to  him  in  that  book, 
(and  how  could  he  doubt  these  miracles,  when  they  were  admitted 
botn  by  Jews  and  Gentiles  ?)  I  would  point  out  to  him  the 
many  clear,  manifest,  and  obvious  texts  in  scripture,  by  wiiich  a 
church  was  proved  to  be  founded  and  established  by  Christ,  and 
endowed  with  aiUhorily  to  teach,  and  the  most  solemn  assurances 
that  it  would  never  teach  error.  I  would  prove  from  clear  and 
obv\;us  texts  of  scripture,  and  more  clear  and  obvious  texts 
could  not  be  quoted  in  support  of  any  doctrine  of  the  Christian 
reli^rion,  that  the  church  of  Christ  could  n(!ver  teach  error  to 
man!:ind.  He  would  then  have  only  to  examine  these  texts  as 
to  thj  alleged  authority  of  the  church,  andtthis  one  truth  admitt(;d, 
all  his  doubts  and  difficulties  upon  these  points  would  instantly 
disappear.  The  quibbles  and  objections  raised  by  the  deists 
agauist  the  sacred  volume  would  vanish  in  a  trice  ;  and  con- 
scious of  his  own  incapacity,  and  having  no  alternative  but  to 
6ubin:t  to  authority,  or  by  renouncing  authority  to  reject  all 
mijsu-ries,  he  would  folloiv  the  church,  as  a  safe  and  certain  guide. 
But  how  would  Mr.  Pope  convert  the  pagan.  Mr.  Pope  would 
tell-  iiim  that  the  Bible  is  the  book  of  God.  The  pagan  will 
natL-.jally  ask  him,  how  does  he  know  it  to  be  such  ?  Mr.  Pape, 
in  reply,  would  appeal  to  a  ceitain  illumination  of  the  spirit — a 
rath«>r  uncertain  standard,  it  must  be  allowed,  for  a  poor  ignorant 
uncciverted  pagan.  It  is  an  argument,  to  say  the  least  of  it, 
ad  ahsurdmn, 

Mr.  Pope  must  then  have  recourse  to  authorities.  This  is  all 
I  want.  If  he  receive  the  Bible  as  the  worii  of  God,  upon 
authority,  then  he  establishes  the  necessity  o*"  authority  in  the 
Chriotian  world.  If  then,  he  says  that  he  jannot  olhenviss 
provt  the  inspiration  of  the  sacred  scriptures  r  then  I  ask  him, 
how  can  an  act  of  supernatural  fuith  be  founded  upon  human 
fallible  authority.     The  infidel,  on  the  contrary,  when  converted 


82 


THE    DIVINE    RIGHT 


by  a  Catholic,  receives  in  baptism  a  divine  habitual  grace, 
whereby  he  is  enabled  to.beheve  in  the  authority  of  the  church, 
from  the  passages  which  I  have  already  cited,  and  which  prove 
the  existence  of  a  church,  and  its  infallibility.     I  defy  Mr.  Pope 
to  produce   passages   half  so   clear  in   support  of  any  single 
doctrine  of  Christianity.     Did  he  produce  any  passage  so  clear 
in  support  of  his  rule  of  faith?     St.  Paul  tells  us  to  avoid  a 
heretic,  as  "being  condemned  by  his  private  judgment."  Proprio 
judiciocondemnatus,  is  the  language  of  the  Latin  Vulgate  ;  and 
It  IS  admitted  by  many  learned  Protestants,  to  be  the  best  trans- 
lation  of  the  scriptures  extant.     Even  St.  John  tells  us  not  to 
salute  a  heretic,  "  nee  ave  ei  dixeritis."    Will  Mr.  Pope  convince 
any  one  of  the  inspiration  of  the  scriptures,  but  on  human 
authority  alone.     Now,  "  faith  comes  from  hearing,  and  hearing 
from   the  words   of  Christ."      Mr.   Pope's  faith   is  therefore 
grounded  on  human  authority,  and  not  on  divine  inspiration. 
The  Socinian  comes  to  Mr.  Pope,  (and  here  I  would  solicit 
your  particular  attention  to  this  point,)  and  says,  I  agree  with 
you  m  your  principle  of  private  judgment— I  agree  with  you  that 
the  scriptures  are  the  inspired  word  of  God  ;  but  you,  Mr.  Pone, 
have  corrupto.i  the  sense  of  the  scriptures.     You  put  upon  them 
an  anterpietatio;!  which  they  will  not,  cannot  bear.     You  admit 
articles  of  faith  which  are  opposed  to  the  scriptures,  and  contrary 
to  cominou  sense.     You  hold  in  common  with  me  that  there  is 
no  way  of  judging  or  interpreting  the  sacred  scriptures,  except, 
according  (o   .  jivate  judgment,  or,  in  other  words,  common 
sense      A^jiin,  you  say,  that  a  woman  conceived   an  inttmt 
through  a  supernatural  agency.     Here  also  is  a  romantic  inter- 
pretation, quite  impervious  to  reason  and  to  common  sense, 
lou  should,  (concludes  the  Socinian,)  you  should  understand 
all  those  texts  in  a  figurative  sense.     M\\  Pope  will  then  recur 
to  various  passages  of  scripture  to  prove  the  divinity  of  Christ; 
but  when  he  urges  his  interpretation  against  that  of  the  consistent 
feocinian,  the  latter  will  contend  for  his  equal  right  to  interpret 
them  ;  and  he  will  justly  inquire,  is  no  man  but  Mr.  Pope  to  be 
allowed  to  exercise  the  right  of  private  judgment  ?     I  have  as 
good  a  right  to  believe  in  the  existence  of  an  infallible  church, 
and  the  Socinian  as  good  a  right  to  maintain  his  own  interpreta- 
tion, and  reject  all  mysteries,  as  Mr.  Pope  has  to  believe  in  his 
principles.     When  Mr.  Pope  endeavours  to  urge  his  interpreta- 
tion on  the  Socinian  he  abandons  his  own  principles.     Mr.  Pope 
has  no  right  to  blame  any  man  for  having  exercised  his  private 
judgment.     Or  is  that  a  privilege  to  be  exercised  exclusively  by 
the  "saints"  and  the  "  elect?"     Let  Mr.  Pope  get  out  of  the 
predicament  if  he  can.     If  he  can  clear  up  that  difticulty,  he 
will  indeed  be  a  '  Magnus  Apollo.'     Let  him  quit  quibbling 


OF    PRIVATE    JUDGMENT. 


83 


about  councils  and  come  directly  to  the  word  of  God — "No 
prophecy  of  scripture  is  made  by  private  interpretation." 
2  Peter,  i,  20.  I  challenge  Mr.  Pope  to  show  how  a  Protestant 
can  nnake  an  act  of  faith.  Hut  the  Catholic  who  beheves  in 
the  church  established  by  Christ,  founds  his  faith  upon  the 
authority  of  that  church.  All  difficulties  vanish  before  him, — 
tfle  atheist  or  the  deist  may  start  several  objections  which  he 
cannot  answer,  but  "  the  church  is  the  solution  of  ull  difficialties." 
Mr.  Pope  uiquires  how  I  can  get  out  of  the  vicious  circle,  in 
which  he  says  I  am  involved,  by  proving  the  existence  of  the 
church  upon  the  authority  of  the  scriptures,  and  proving  the 
authority  of  the  scriptures  upon  that  of  the  church. 

Mark  my  answer. — I  prove  the  authority  of  the  church  by 
passages  of  scripture,  not  denied  by  Mr.  Pope, — by  passages  of 
scripture  which  are  held  in  common  by  all  Christians.  I 
presume  Mr.  Pope  believes  in  the  four  gospels  :  now  I  appeal 
to  the  four  gospels,  and  to  the  first  epistle  of  St.  Paul  to  Timothy, 
to  prove  that  Jesus  Christ  endowed  his  church  with  the  glorious 
privilege  of  infallibility.  Mr.  Pope  admits  the  four  gospels,  and 
St.  Paul's  epistle  to  be  genuine.  Having  proved  therefore  the 
authority  of  the  church  from  those  books  of  scripture  acknowledged 
by  Mr.  Pope ;  I  then  prove  upon  the  authority  of  that  church 
already  established,  the  inspiration  of  the  other  books  which  are 
not  acknowledged  by  Mr.  Pope.  Where  now,  gentleman,  is  the 
vicious  circle  ?  I  have  another  method  of  breaking  this  magical 
ring — of  opening  this  vicious  circle — Lwill  reveal  it,  in  the  hope 
that  the  '•'' circle'^  will  never  be  proposed  as  an  argument  against 
the  Catholic  church  again.  I  take  the  book  of  the  New  Testa- 
ment in  my  hand,  and  for  a  moment,  not  considering  it  to  be 
inspired,  I  produce  it  as  a  genuine  and  faithful  historical  relation 
of  the  occurrences  of  the  times  in  which  Jesus  Christ  lived.  I 
learn  from  this  book  that  a  man  appeared  then  upon  earth,  who 
called  himself  the  Son  of  God  :  I  find  it  there  recorded  that  he 
performed  innumerable  miracles  in  the  open  day,  and  in  presence 
of  his  most  inveterate  enemies — that  he  raised  a  man  called 
Lazar  .a  to  life,  whose  body  was  nearly  rotten  in  the  grave,  and 
that  he  performed  many  otlwr  and  extraordinary  miracles,  "  If  1 
had  not  (says  our  Lord,)  done  among  them  the  works  that  no 
other  man  hath  done,  they  would  not  have  sin  in  them." — (John 
xV,  24.)  I  find  from  this  historical  relation  that  Christ  established 
a  church  upon  earth,  to  which  he  made  ample  and  extraordinary 
promises — that  he  would  remain  with  his  church  all  days,  even 
unto  the  consummation  of  the  world — that  he  would  send  the 
jraraCicio  lo  uUioc  »t  in  xivc  way — Uiiii  iic  wouiu  uuuu  u  upon  a 
rock — that  it  would  be  the  pillar  and  the  ground  of  truth,  and 
that  the  gates  of  hell  shall  never  prevai^i  against  it.     I  take 


84 


THK    DIVINE    RKaiT 


this  as  a  mere  history,  and  if  vve  are  to  udrr.i    l.istorv  I  find  it 

Zh^i^nfrfT"^  *^  ""'^"'■^■'^  ^^  ^he  church  upon  the 

ev  aence— to  w.t,   he  historical  evidence  of  the  scriptures  and 

r  he"cCV     Tl^  -:.ipnnes  are  inspired  upon  thfau^I^n^j^ 

or  tne  church.      There  is  the  solution  of  what  Mr.  Pone  oalls^ 

rar."  r^     ?'''  '  ^'"^^  ^°"fi^-*'  *hat  Mr.  Pope  v^  h'  d  it 

Ri^'*  ■^iv!.'?"^''-  I^'^S"'*"^  '^^^  "^t  spoken  of  the  Rev.  Joseoh 
Blanco  White  m   the   most  complimentary  terms.     I  beT^o 

jv  til  Mr.  V\hite,  describe  him  as  a  worthy  and  excellent  man 

Pi  tfon„"?%'  ^''i'"'""  "*?  '^  "«^  ^^'-^  ^-  ^-^-"t  froml^ 
platfouii,  a  reformed  priest,  who  has  published  the  nature  of  Uie 
conversation  which,  he   asserts  fron;  his  own    know  ed'e     s 
'nterchanged  when  priests  meet  together.     I  shal    not  pollute 
J  kps  by  mentioning  it.     As  to  the  repentance  of  the  peop  e 
of  Nineveh,  I  would  ask,  is   God  satisfied   with  the  ex^tmial 
expressions  of  sorrow  ?     Does  he  not  say,  '^  .end  your  lea  t ' 
and  not  your  garments,  and    turn  to  the  Lord  your  God  » 
>V.th    he  character  of  Henry  the  Eighth  I  have  little   to  do 
Providence  'fs  true,  employed  him  Js  an   instrumei  t!   or  th; 
aceomphshment  of  important  purposes.     Henry,  indeed,  dned 
the  Pope's  sup,  emacy ;  but  there  is  no-reason  to  doubt  that  he 
djed  a  lioman  Catholic  in  principle.    Mr.  Maguire  haseu bgLed 
is  ;,?  tt^  ^^"^^'"-  r  f'-  ^'^^^i'^'gh-^'  I  '"»st\e  allowed  to^Ty, 
exi  ts         r"*^""        ^;otestant  opinion.     I  grant  that  intidelif; 

be  wee      ft"TT^'r^"'  ^  '^'^"'^  "'^'^'  ^^^^^  is  the  ditference 
between   the  state  of  society  m  that   country  and   in   Spain? 

Inhdelitym  the  latter  country  is  afraid  to  give  utterance  ^o  it; 
opuuons  ;  m  Germany  it  speks  out.  Is  itLt  nior^  ll^  .b t 
to  profess  scepticism,  than  to  cloak  beneath  the  garb  of  hv! 
pocrisy  an  atheistical  heart?  I  shall  reserve  my  observations 
te"  1 1     nr"  "^""'^  ^^'■-  ^^^«"''-^  ^^'"•^••'^«'  --^^^  among  Pro! 

fv  em  ?  nlr  ""[  ^^?^'  '''y  ^'"'""^  "'°^^«  i^  '»'d  appeals  to 
external  cvidence-to  the  universal  consent  of  mankind  •  and 
regmres  Ihe  ^nd^c^dual  to  believe  on  his  testimony,  t^iat  the  univer- 
sal consent  of  mankind  is  in  suppoitof  themspirerrecord 
In  order  to  discover  the  universal  consent  of  mankind,  is  1; 
pagan,  I  would  ask,  to  read  all  the  hisfo,ip«  th^  ^x^- '     Hoes 

ml?'*n '^"r  '"  ^•■"\'^' ^W'^^^  to  the  private  judgment  S'th-, 
man?     Does  he  not  adopt  that   ,node  of  reasoning  which  he 


OF    PRIVATE    JUDGMENT. 


85 


professes  to  condemn?  Is  it  not  apparent  that  Mr.  Maguire 
will  have  a  much  more  tronblesome  task  than  1  .shall  have  ?  I 
have  not  to  prove  the  infallibility  of  any  church.  I  let  the  Bible 
speak  for  itself.  Mr.  Maguire  ridicules  the  idea  of  an  internal 
illummation,  and  asks,  how  can  a  man  know  whether  he  pos- 
sesses that  inward  light?     I  answer, 

"  Thefruit.softheSpiritnrcchaiity, joy,  p.-ace,  patience,  bcni^nilv,  gooclnf.sp. 
lovo,  amity,  mildness,  faith,  modesty,  contiiiency,  chastify."— Gal  v,  22,  23. 

Where  the  fruits  of  the  Spirit  are,  there  the  Holy  Spirit  dwells. 

"If  any  maa  will  do  the  will  of  God.  he  shall  know  whether  the  doctrine 
be  of  God  or  not,"  says  the  Saviour.— John,  vii,  17.  ' 

My  friend  asks,  how  can  a  man  make  an  act  of  faith  upon 
human  authority !  1  answer,  I  do  not  make  an  act  of  faith  on 
human  authority,  while  I  maintain  that  Mr.  Macuire  does  so. 
Mr.  Majruire  observes,  that  he  would  first  regard  the  scriptures 
merely  as  an  historical  record  and  that  as  such  they  will  con- 
vince his  judgment  that  his  church  is  infallible.  I  must  be 
allowed  to  assert,  that  in  thus  appealing  to  the  gospels  as  merelu 
Insloncal  authority,  and  building  upon  them,  as  such,  the  infalli- 
bility of  the  chinch  of  Rome,  Mr.  Maguire  acknowledges  that 
her  claim  to  infallibility  rests  only  upon  human  authority.  So 
that  Mr.  Maguire  makes  an  act  of  faith  in  the  infallibility  of  his 
church  according  to  his  own  views,  merel,,  npon  human  dulhority. 
1  am  sure  that  the  Roman  Catholic  Hierarchy  will  be  much 
indebted  to  Mr.  Maguire  for  this  disclosure. 

As  to  grace  being  necessarily  conferred  at  baptism,  it  is  mere 
assertion.  In  proof  of  the  opposite  opinion,  we  have  only  to 
refer  to  the  conduct  of  children.  Do  we  discover  every  child 
who  has  been  baptized,  evincing  the  influence  of  divine  oVace  in 
his  temper  and  conduct  ?  By  no  means.  The  existencl)  of  the 
itninoral  practices  of  which  children  are  guilty,  is  a  direct  refu- 
tation of  Mr.  Maguire's  position,  that  every  child  i  eceives  srace 
at  baptism.  .  ^ 

Mr.  Maguire  says,  that  no  doctrine  is  so  clearly  proved  in 
scripture  as  the  infallibility  of  the  church  of  Home.  Millions 
are  of  a  contrary  opinion.  Had  God  really  rev- iled  the  infalli- 
bihty  of  the  church  of  Rome,  we  can  scarcely  imagine  but  that 
he  would  have  made  it  known  \a  such  broad  and  le<rible  char- 
acters, that  he  that  runs  might  read  it.  I  should  like  to  know 
where  the  Pope  i.,  mentione*J  i -.  the  Bible?  'Tis  not  an  act  of 
saving  faith,  to  believe  meroiy  that  a  book  has  proceeded  from 
trod.  I  exercise  saving  faith,  when  I  exercise  it  upon  the  truths 
of  salvation  contained  in  the  scriptures. 

I  make  an  act  of  faith,  not  on  the  testimony  of  man,  but  on 
the  authority  of  God.     I  believe  the  blessed  truth,  "the  blood 

8 


'  .   m 


<tx  .-, 


I 


86 


THE    DIVINE    RIGHT 


of  Jesu3  Christ  cloanseth  from  all  sin,"  becr^use  I  see  such  uu 
intrinsic  glory  in  the  scheme  ot  redemption,  as  convinces  me 
that  God  is  its  author.  With  respect  to  the  pagan,  I  have 
shown  you,  that  he  can  receive  the  Bible  as  inspired,  without 
ihe  aid  of  external  evidence — the  sacred  volume  itself  bearing 
witness  of  i»s  own  divinity,  and  having  the  impress  of  heaven 
etampcd  upon  it. 

As  to  the  question  of  the  Socinian,  it  has  been  canvassed  in 
our  letters,  which  are  already  before  the  public.  When,  1 
believe,  that  my  view  of  a  particular  subject  is  correct,  and  that 
of  a  fellow-man  erroneous,  I  surely  do  not  interfere  with  his 
private  judgment,  in  endeavouring  by  argument  to  effect  a 
change  in  his  views.  I  appeal  to  his  judgment,  in  order  to 
convince  him  of  his  error.  I  would  not,  I  could  not  force  his 
judgment ;  but  I  would  endeavour  by  argument  to  carry  con- 
viction to  his  mind.  An  individual,  surely,  may  be  convinced 
of  the  soundness  of  his  opinion  without  laying  claim  to  infalli- 
bility. I  believe,  indeed,  that  the  mun  who  holds  not  the  divinity 
of  Christ  is  in  fatal  error.  I  believe,  that,  if  he  continue  under 
its  influence,  he  will  perish ;  and  J  would  use  my  exertions  to 
reclaim  him.  Reason,  we  must  emember,  h^  its  legitimate 
province.  A  doctrine  may  be  abo.'e  our  reason,  and  not  opposed 
to  it.  God  has  not  revealed  the  modus  of  his  existence  ;  that 
we  are  nt)t  called  upon  to  believe.  He  has  simply  revealed  the 
truth,  that  a  trinity  of  persons  exists  in  the  one  Godhead  ;  that 
truth  we  are  called  upon  to  believe.  L^t  us  bear  in  mind  the 
infinite  distance  between  the  great  Supreme  and  the  narrow 
capacity  of  man.  Shall  we,  poor  worms  of  the  earth,  who  know 
but  little  of  ourselves,  who  are  but  of  yesl.rday,  shall  we  bring 
to  the  bar  of  our  finite  intellects  the  '-.ture  of  the  infinite  and 
eternal  God?  Study  the  revelation  which  Deity  has  given  of 
himself,  and  you  will  perceive  that  «hy  Father,  Son,  and  Spirit 
respectively  sustain,  in  the  great  scheme  of  redemption,  offices 
to  which  none  but  a  divine  |)erson  could  be  adequate. 

How  does  Mr.  Maguiie  endeavor  to  convince  the  Socinian? 
By  the  authority  of  his  church.  "I  deny  in  toto,"  replies  the 
Sociniiin  "  her  infallibility  ;  how  can  I  argue  with  you,  who 
refuse  an  appeal  to  common  sense,  to  scripture,  and  to  fact ; 
for  all  these  overthrow  the  supposed  infallibility  of  your  church?" 
On  the  other  hand,  I  entertain  some  hope,  that  arguing  on  the 
principles  of  private  judgment,  I  shall  be  enabled,  (inder  the 
divine  blessing,  to  convince  the  man  who  will  not  listen  to  Mr. 
Maguire.  I  argue  upon  authority—the  sacred  sciiptures — 
ivhich  the  Socinian  admits;  Mr.  Maguire  argues  with  him  on 
ground  which  he  will  not  acknowledge — *'•«  infallibility  of  the 
church  cf  Rome. 


OF    PRIVATE    JUDGMENT. 


87 


Mr.  Maguire  has  asked,  how  could  an  ignorant  ProtestunI 
IKjrform  uii  act  of  faiths  Hlessed  be  God;  many  poor  can  do 
so.  God  halh  cho.-en  not  a  few  individuals  who  arc  "  poor  in 
Ibis  world,  to  be  rich  in  failh,  and  htirs  of  the  kingdom."     Mr. 

Maguire  has  referred  to  a  passage  in  Peter.     Jt  runs  thus, 

♦'  No  prophecy  of  scripture  is  made  by  private  interj)retation." 
Douay,  2  Pet.  i,  20,  {i8iug  BnKvan>t;,)  or,  as  it  may  be  trans- 
lated, "  no  prophecy  of  scripture  is  its  own  intrepreter ;"  we 
are  to  intrepret  prophecy  by  the  analogy  of  scripture.  Can  we 
imagine  that  St.  Peter  did  not  wish  those  whom  he  addressed, 
to  give  attention  to  the  scripture,  when  in  the  19th  verse  he 
says,  "  We  hnve  the  more  firm  prophetical  word,  whereunto 
ijou  do  well  to  attend,  as  to  a  light  lliat  shineth  in  a  dark  place?" 
Whom  does  the  Apostle  exhort?  His  epistle  is  not  addressed 
to  ecclesiastics  exclusively,  but  "to  them  that  have  obtained 
equal  faith  with  us  in  the  justice  of  our  God  and  Saviour  Jesus 
Christ."  And  it  is  worthy  of  notice,  that  in  the  second  epistle, 
in  which  the  words  that  we  are  considering  stand,  there  is  no 
mention  whatsoever  made  of  any  ecclesiastical  officer. 
In  the  Apocalypse  1  find  the  following  passage, — 
"Blessed  is  he  that  rcadeth  and  heareth  the  words  o( this  prophecy." 

Mr.  Maguire  has  referred  to  the  Apocrypha.  It  is  remarkable 
that  Mr.  Maguire  and  his  church  should,  on  the  canonicity  of 
the  Apocrypha,  be  at  issue  with  those  whose  authority  he  pro- 
fesses to  venerate.  In  the  fourth  century,  we  have  the  cata- 
logues of  Jerome,  secretary  to  pope  Damasus  (in  Prafat  ad  Libr. 
Kegum  sive  Prologo  Galeato,)  and  of  Rufinus,  (Expositio  ad 
Symb.  Apost.)  most  accurately  agreeing  with  the  Protestant 
canon,  and  rejecting  thi  Apocrypha. 

Rufinus  writes  as  follows : 

"This,  then,  is  the  Holy  Spirit,  who  in  the  Old  Testament  inspired  the 
law  and  the  prophets,  and  in  the  New  the  gospels  and  the  Apostles.  Where- 
fore the  Apostle  says,  that  'all  scripture  is  jriven  by  inspiration  of  God,  and 
is  profitable  for  doctrine.'— 2  Tim.  in,  16.  It  will  not,  therefore,  be  improper 
to  enumerate  here  the  books  of  the  New  and  Old  Testament,  which  we  hnd 
t)y  the  monuments  of  the  Fathers  to  have  been  delivered  to  the  churches  as 
mspned  by  the  Holy  Spirit.  And  of  the  Old  Testament,  in  the  first  place, 
are  the  five  books  of  Moses,  Genesis,  Exodus,  Leviticus,  Numbers,  Deutero- 
nomy. After  these  are  Joshua,  the  son  of  Nun,  and  the  Judges,  together 
with  Ruth.  Next  the  four  books  of  the  kiniijdonis,  which  the  Helirewa  reckon 
two,  the^ok  of  the  Remains,  which  is  called  the  Chronicles,  and  two  books 
of  Ezra,  which  by  them  are  reckoned  one,  and  Esther.  The  propht;ts  arc 
Isaiah,  Jeremiah,  Ezekiel,  and  Daniel,  and  besides  one  book  of  the  twelve 
prophets.  Job  also,  and  the  Fsalms  of  David.  Solomon  has  left  three  books 
to  the  churches,  the  Proverbs,  Ecclesiastes,  and  the  Soncr  of  Son<^s:  with 
these  they  <.onc!ude  the  !iu'.j»b  r  of  the  hoo.ks  of  ♦!>,(■!  Ol.-!  IWtaine"''  °  '  -^  l^-~ 
:<ew  there  are  the  tour  oof.|,els  of  Matthew,  Mark,  Luke,  and  John ;  the 
Acts  of  the  Apostles,  b^  Luke;  fourteen  epi^tics  of  tiie  Apostle  Paul  ;  two 
epistles  of  the  Apostle  Peter;  one  of  James,  (he  brother  of  the  Lord  and 


88 


THE   DIVINE    RIGHT 


Apostle;  oneof  Judfi;  three  of  John  ;  the  Revelation  of  John.  These  are 
the  volumes  which  the  Fatlicrs  have  included  in  the  canon,  and  out  of  which 
they  would  iiave  us  prpve  tiie  doctrines  of  our  faith. 

"  However,  it  ou^iu  to  be  observed,  that  there  are  also  other  books  which 
are  not  canonieal,  but  have  been  called  by  our  fbrefaliiers  ecclesiastical,  as 
the  Wisdom  of  Solomon;  and  another,  which  is  called  the  Wisdom  of  the 
son  ot  Sirach,  and  anion^  the  Latins  is  called  by  the  general  nameof  Eccle- 
siasticus :  by  which  title  is  denoted,  not  the  author  of  the  book,  but  the  quality 
of  the  wntmg.  In  the  same  rank  is  the  book  of  Tobit  and  Judith,  and  the 
books  of  the  Maccabees."— In  Symb.  Apost.  au.  Cyprian  in  App.  p.  26  27. 
et  ap.  Hierom.  t.  v.  p.  141,  142.  rr  r       , 

St.  Jerome,  secretary  to  Pope  Damasus,  writes  thus — 
"The  Hebrews  have  two  and  twenty  letters ;  and  they  have  as  many 
books  of  divine  doctrine  for  the  instruction  of  mankind.  I'he  fust  book  n 
called  by  them  Bereshith,«by  us  Genesis;  the  second  is  called  Exodus-  the 
Ihird  Leviticus;  the  fourth  Numbers;  the  fifth  Deuleronoti.y.  These  are 
the  five  books  of  Moses,  which  they  call  Thora,  the  Law. 

"The  second  class  contains  the  prophets,  which  they  begin  with  the  book 
of  Joshua,  the  son  of  Nun.  The  next  is  the  book  of  Judges,  with  which  they 
join  Ruth  ;  her  history  happening  in  the  time  of  the  Judges.  The  third  is 
bamuel,  which  we  call  the  first  and  second  book  of  the  km"doins.  The 
fourth  IS  the  book  of  Kings,  or,  the  third  and  fourth  book  of  the1iin'/doms,  or 
rather  of  the  Kings;  for  they  do  not  contain  the  history  of  many  nations,  but 
of  the  people  of  Israel,  only  consisting  of  twelve  tribes.  The  fifth  is  Isaiah  • 
the  sixth  Jeremiah  j  the  seventh  Ezekiel ;  the  eighth  the  book  of  the  twelve 
Prophets. 

"The  third  class  is  that  of  hagiographa,  or  sacred  writings  :  the  first  of 
which  IS  Job  ;  the  second  David,  of  which  they  make  one  vofume,  called  the 
Psalms,  divided  into  five  parts  ;  the  third  is  Solomon,  of  which  there  are  three 
books;  the  Proverbs,  or  Parables,  as  they  cull  them,  the  Ecclesiastes,  and 
the  Song  of  Songs  ;  the  sixth  is  Daniel ;  the  seventh  is  the  Chronicles,  con- 
sishng  with  us  of  two  books,  called  the  first  and  second  of  the  Remains-  the 
eighth  is  Ezra,  which  among  the  Greeks  and  Latins  makes  two  books  •'  the 
ninth  IS  Esther.  ' 

"  Thus  there  are  in  all  two  and  twenty  books  of  the  old  Law  ;  that  is  five 
books  of  Moses,  eight  of  the  Prophets,  and  nine  of  the  Hagio°raplia.  But 
some  reckon  Ruth  and  the  Lamentations  among  the  Haoio'^rapha  so  there 
will  be  four  and  twenty.  oar) 

"  The  prologue  I  write  as  a  preface  to  all  the  books  to  be  translated  by  me 
from  the  Hebrew  into  Latin,  thai  toe  may  knoio  that  all  the  books  which  are 
not  of  this  number,  are  to  he  reckoned  apocryphal:  therefore,  Wisdom,  which 
IS  commonly  called  Solomon's,  and  the  book  of  Jesus,  the  son  of  Sirach,  and 
Judith,  and  Tobit,  and  the  Shepherd  are  not  in  the  canon.  The  first  book 
of  Maccabees,  I  have  fc-ind  in  Hebrew  ;  the  second  is  Greek,  as  is  evident 
from  the  style."— In  Pro!.  Gal.  seu.  Piaefat.  de  Omnib.  Libr.  V.  T.  Tom.  i,  p. 
.•517—322.  fed.  Bened.  "As  therefore,  the  church  readeth  Judith  and  Tobit* 
and  the  books  of  the  M-iccabees,  but  does  not  receive  them  among  the  canon' 
ical  scriptures ;  so  likewise  it  may  read  these  two  books  (the  book  of  Jesus 
the  son  of  Sirach,  and  the  Wisdom  of  Solomon)  for  the  edification  of  the 
people,  ^ut  not  as  of  authority  for  proving  any  doctrine  of  relioioni' — Prref. 
in  libr.  Salom.  t  i,  p.  938.  939.  ° 

I  state  upon  the  authority  of  Josephus  and  Bellarmine  that 
the  Jews  never  received  the^Apocrypha.— (Joseph.  Cont.  Apion, 
I'J'.^'  ?:  ^P'  ^"seb.  Eccl.  1.  iii,  c.  9,  10.— Bellarm.  Lib.  i,  De 
Veiuo  Dei,  c.  10.)  It  is  also  worthy  of  notice,  that  there  are 
contradictions  in  the  Apocrypha  to  the  canonical  books.     I  am 


OF    PRIVATE'JUDOMENT. 


89 


inclined  to  suspect,  that  one  reason  which  induces  thr  church 
of  Rome  to  admit  the  Apocrypha,  is,  that  they  contain  a  passa<;e 
or  two  which  savor  of  purgatory.  In  Maccabees  (1.  vi,  16 — 2. 
i,  16.  ix,  28,)  we  are  informed  that  king  Antiochus  died  three 
times  over ! !  In  2  Mace,  xiv,  42,  suicide  is  commended.  The 
author  of  the  second  book  of  Maccabees  concludes  in  the  fol- 


lowmg  manner 


"  I  also  will  here  make  an  end  of  my  narration  ;  which  ifl  have  done  well, 
and  as  it  becomcth  tlie  history,  it  is  what  1  desired  ;  but  if  not  so  perfectly, 
it  must  be  pardoned  me." — xv,  39. 

Does  such  language  intimate  that  tiie  author  believed  that  he 

had  written  an  inspired  book]      External  and  internal  evidence 

will  prove  that  the  Apocrypha  is   not  canonical.     It  is  a  well 

known  fact,  that  in  (he  time  of  Jerome,  the  Roman  church  did 

not  receive  the  epistle  to  the  Hebrews  as  canonical,  while  all  the 

churches  in  the  East-received  it. — She  receives  it  now.     What 

shall  we  think  of  her  consistency?  St.  Jerome  observes,  ihat 

"Although  formerly  all  the  churclics  in  the  east  did  receive  the  epistles  lo 
the  Hebrews  as  canonical,  yet  it  was  not  received  as  canonical  in  the  Latin 
(or  Roman)  church." — In  Js.  c.  6.  Et  t^p.  29.  ad.  Evag.  Tom.  iii. 

Jerome  did  not  submit  to  the  judgment  of  the  church  of  Rome. 

He  says, 

"  Although  the  Latin  (or  Roman)  f-hurch  doth  not  admit  this  epistle  as 
canonical,  we  notwithstanding  do  r<jeive  it." — Ibid. 

My  friend  has  referred  to  »he  passage  of  St.  Augustin — 

"I  would  not  believe  the  gospel  except  the  authority  of  the  Catholic  church 
moved  me  thereto." 

We  are  informed  that  St.  Augustin,  at  the  head  of  a  number 
of  African  bishops,  wrote  letters  to  the  Pope  of  Rome  resisting 
the  claim  of  appeals  made  by  three  Popes. — (Cone.  Afric.  apud. 
Suriuni.  p.  59.)  We  may  rest  assured,  therefore,  that  in  the 
passage  which  Mr.  Maguire  has  cited,  Augustin  did  not  refer  to 
the  authority  of  the  church  of  Rome,  an  authority  which  he  him- 
self opposed.  Permit  me  to  make  a  few  observations  on  *he 
passage  to  which  Mr.  Maguire  has  called  our  attention,  ii  is 
probable  that  Augustin  speaks  hypothetic^ally,  not  in  ''eference 
to  his  then  state  of  mind,  but  as  if  he  was  yet  halting  between 
Manichean  principles,  and  those  of  the  gospel,  .using  crederem 
pro  credidissem,  commoveret  pro  commovisset,  a  change  of  tense 
not  unusual  with  some  of  the  fathers.  I  beg  to  give  you  the 
views  of  some  eminent  Roman  Catholic  writers  upon  this  pas- 
sage :  some  refer  the  saying  of  Augustin,  not  to  the  present 
church  but  to  the  church  in  the  time  of  the  Apostles.  Thus 
Durandus  de  St.  Soui^ain  after  having  quoted  the  words  of 
Augustin,  obTst-rves, 

"  This  passage  which  treats  of  the  abproval  of  the  sci  iptures  by  the  church, 

8* 


, 


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lllli 


90 


THE    DIVINE    RIGHT 


3  •hoTM"  • ''" '^'''i'"':'*  '"  ^'"^  times  of  tl.e  Apostles,  which  was  filled 
w  t  ,  the  Ilolv  fepi.it,  and  bemdcs  saw  thp  miracles  of  Chr  sf,  and  heard  hi, 
dortrim.,a.,,ron  that  account  wna  a  fit  witness  of  the  thin-^s  which  ChriS 
botli  did  and  8a.d."-Durand  i,.  3  Sent.  Dist.  24,  Q.  i,  Ibl,  16l)' 

obs^.?ves':  ^"''''"*  ^^'""'^"^'"g  «»  this  passage  of  Augustin, 

"By  the  church,  AujTiistin  means  the  primitive  assemblies  of  those  who 

JlrLJiilts  ?;^Ut,.'^k^^" '-  wit„ess."-i^r  s;s: 

The  viexv  of  the  celebrated  cardinal  De  Aliaco  is  as  follows  : 

n.i!winl,'.«"  ^e^'T^l  "*■*•  "''.*'°'-  '*^'  ^^■)  ^'^^•-  J«^ving  observed  that  "the 
p.mci pits  of  heology  arc  the  truths  of  the  sacred  canon,  because  from  ther^ 
B  made  the  uUnnate  solution  of  theological  discourse," 

He  remarks,  in  reference  to  this  very  saying  of  St.  Augustin 

son)e  reasou  for  a  belief  in  the  gospel,  it  is  not^entirely  f  fifst  principle.""  "^ 
These  quotations  will  serve,  I  trust,  to  throw  some  liuht  upon 
the  passage.  I  would  beg  to  remind  my  friend,  that  if  it  were 
not  capable  of  an  easy  and  natural  explanation,  the  Bible,  and 
the  JJtble  alone  is  the  religion  of  Protestants.  The  testimony 
ot  ht.  Augustm  IS  of  no  weight  beyond  the  boundaries  of  truth. 
1  have  shown,  however,  that  the  meaning  of  Augustin's  words 
^  dilferent  from  that  which  Mr.  Magui.e  ascribes  to  them  ;  and 
he  comment  of  Augustin  himself  on  the  fourth  chapter  of  John 
(iract  XVI,  23,)  seems  beautifully  to  elucidate  his  meaning:— 

"The  woman  first  told  the  Samaritans,  and  they  believed  upon  her  testi- 
mony,  and  asked  the  Saviour  to  remain  with  them/  He  remained  two  dav^ 
and  more  believed.    And  when  they  had  believed,  they  .aid    o  the  woman' 

knTv^  Zt  ?h  n'' "?  '^?^^  ^'>''"='  H  ""  "--'v-l'.ve  health  m,Tncl 
Know  that  this  is  indeed  the  Saviour  of  the  world,"  first,  by  report  after 

aentiJ:^  '^'  P"""'^^  °'  Christ."-"  P. imum  per  famam.'piteY'p'e'r'^'J: 

Augustin  adds : 
ChlLl""^  it  happeneth  vvith  those  who  are  out  of  the  church  and  not  vet 

eno  t  L H  ''^"'■'''  '  mstruction  They  come  to  Christ  and  believe  SyS 
EuV:?fhe"3d7"  '"'  ""'•  ""^  ^°"^^^^"^^  •'«"^-'  '^^'  he  is^t 
The  mere  testimony  of  man  may  be  the  first  exciting  cause 
ot  draw-ing  the  mmd  towards  the  scriptures  ;  but  does  that  testi- 
mony therefore  become  infallible  ?  Does  a  man,  tvho  receives 
t/ie  record  that  God  has  given  concernin2:  his  Son,  lhou<Th  his 
uitoniion  may  have  been  first  attracted  to  the  inspired  recoVds  by 
the  testimony  of  a  fellow-creatyre,  exercise  an  act  of  faith  on 


OF    PRIVATE    JUDGMENT. 


91 


human  authority  1  By  no  nrieans.  Were  all  the  churches  and 
all  the  inhabitants  of  the  world  to  assert,  that  a  particular  volume 
was  a  revelation  from  God,  if  that  volume  contained  an  immoral 
code,  palpable  contradictions,  or  statements,  plainly  derogatory 
to  the  character  of  God,  I  could  not  receive  it  as  divine. 

Mr.  Maguire — My  friend  commenced  by  asserting  that 
Christ  did  not  pronounce  his  Apostles  infallible,  because  Judaa 
betrayed  his  master.  This  fact  only  proves  that  he  did  not  pro- 
mise them  the  quality  of  impeccability,  but  by  no  means  proves 
that  he  did  not  promise  them  infallibility  in  matters  of  faith. 
Though  Judas  betrayed  his  master,  he  did  not  deny  the  faith — 
*ho  committed  the  sin  for  money,  and  he  supposed  that  his  master 
would  escape  from  his  enemies.  Though  he  betrayed  his  mas- 
ter, he  was  guilty  of  no  breach  of  faith.  I  called  on  Mr.  Pope 
to  show  how  a  Protestant,  literate  or  illiterate,  can  make  an  act  of 
faith  or  of  belief  in  the  divine  inspiration  of  the  sacred  scriptures. 
Mr.'  Pope  snys  that  the  laiiguiige  of  the  scriptures  carries  about 
it  internal  evidence  suflicient  to  convince.  Are  those,  to  whom 
he  gives  the  scriptures,  learned  enough  to  discover  this  fact? 
He  talked  of  an  internal  illutnination,  and  how  a  person  upon  a 
sudden  comes  upon  the  light  of  tlie  gospel.  Is  there  a  scholar 
present  who  does  not  feel  that  Mr.  Pope  has  not  approached 
the  difliiculty  ?  How  will  the  poor  and  the  illiterate  ascertain 
t\\v.  truth  of  scripture  from  the  manner  in  which  they  are  con- 
veyed? May  not  the  poor  and  ignorant  man  continue,  as  St. 
Augustin  did  before  his  conversion,  to  lavgh  at  the  sacred 
volume]  But  a/"/er  his  conversion,  St.  Augustin  tells  of  the 
veneration  he  paid  to  that  noblest  of  all  works,  the  sacred 
scriptures.  St.  Augustin,  be  it  remembered,  was  converted  by 
the  preaching  and  teaching  of  St.  Ambrose,  and  not  by  reading 
the  Bible.  How  will  the  new  convert  liom  Paganism  receive 
the  grace  of  the  Holy  Ghost?  Tiie  grace  of  the  Holy  Ghost 
is  not  communicated  until  after  baptism  has  been  conferred. 
Look  at  Cornelius  the  centurion.  If  in  his  moral  habits  and 
good  life  he  exhibiteil  a  portion  of  God's  mercy,  he  did  not 
receive  the  visible  marks  of  the  Holy  Ghost  untd  alier  his  biip- 
tism.  Nor  did  the  Samaritans  exhibit  the  marks  of  that  divine 
grace,  till  they  were  baptized.  It  would  be  more  dilhcult  to 
bring  home  to  the  conviction  of  a  pagan  the  proofs  of  that 
internal  evidence  of  the  scriptures  of  which  Mr.  Pope  speaks, 
than  the  proofs  of  their  mspiration.  Mr.  Pope  wants  to  nrove 
the  inspiration  of  the  scriptures  to  the  [)ag!in,  by  a  ihiiiir  v.iiich 
is  ill  itself  Jnori;  diiiicuit  oi"  proof.  With  regaru^o  the  Sotinian, 
how  does  Mr.  Pope  act  ?  "  I  lay  down,"  says  he,  "  certain 
texts  of  scripture — they  aie  wrongly  interpreted  by  the  Socinian ; 


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THE    DIVINE    RIGHT 


clnL  r        .u    •''!  ^''  judgment."     Mr.  Pope,  thank  God 
cannot  force   hejudffment  of  any  individual ;  but  my  observa- 
Uons  was  that  Mr.  Pope  could  not  urge  any  interpretation  at 

tdl'n  '"Th:'T" '"'^'"^  violating'the  pLcipl^  of  private 
judgment.  The  Socmian  may  retort  on  Mr.  Pope,  and  tell 
him  that  his  interpretation  of  tiie  scriptures  is  false.  The  Soci- 
man  may  say,  -  I  exercise  my  reason,  and  you  surely  will  not 
hnd  fault  with  rne  for  doing  so.  The  position  that  three  make 
m.e,  and  one  makes  three,  is  perfectly  above  human  comprehen- 
Mon.  Do  you  require  me  to  admit  things  which  are  nuite 
inconceivable]  You  do  not.  of  course,  desne  that  I  should 
abandon  my  reason,  and  as  to  internal  evidence  ?— it  is  a  thine 
neither  known  to  you,  nor  to  any  one  else."     Such  would  be  ' 

mirrri       m'  ^'''^'"  ^^  ?^'-  ^^P^-     ^'  ««  ^^^  ^^^er  hand, 
might  not  be  able  to  convert  the  Socinian,  but  he  could  not  sav 

hat  I  contradicted  myself.     I  would  deny  to  the  Socinian  the 
ngh    to  interpret  the  scriptures  by  private  judgment.     That 
would  be  leaving  the  word  of  God  dependent  on  the  whim  and 
caprice  of  every  individual.     The  word  of  God,  I  maintain 
depends  for  its  interpretation  on  the  church-that  church  which 
IS  the  collection  of  the  churches  of  the  same  communion,  scat- 
tered  througn  the  world-that  church  over  which  Christ  appointed 
M.  Peter  to  preside,  giving  to  him  (he  keys  of  the  kingdom  of 
heaven,  promising  that  whatever  he  loosed  on  earth,  should  be 
oosed  in  heaven,  and  whatever  he  bound  on  earth,  should  be 
bound  in  heaven.     Have  all  those  churches  conspired  through- 
out all  ages  to  give  a  wrong  interpretation  to  the  scriptures? 
or  have  they  conspired  to  give  a  false  meaning  to  any  particular 
lexH     feee   the   unanimous   consent  of  diflerent  and   distant 
nations  on  the  subject.     Is  not  that  unanimous  agreement  a 
better  proof  of  (he  truth  of  the  interpretation,  and  of  ils  having 
descended  from  the  Jlpostles,  than  the  varying  and  capricious 
judgment  of  each  individual  ?     Mr.  Pope  does  not  say  that  he 
Js  infallible,  yet  he  endeavours  with  all  the  presumption  of  infal- 
Jibility  to  force  his  interpretation  of  the  scriptures  on  the  Soci- 
nian.    Compare  Mr.  Pope's  interpretation  with  the  agreement 
Of  all  nations— with  that  quod  miversa  tenet  ecclesia.     Here  are 
many  churches  and  different  nations  all  agreeing  in  a  particular 
interpretation  and  specified  articles  of  faith,  for  eighteen  hundred 
years.     Are  not  their  opinions  more  worthy  of  adoption,  than 
the  whims  and  follies  of  individuals?     My  friend  has  quoted 
some  o   the  holy  Fathers— I  would  advise  him  to  act  as  Luther 
did,  and  throw  them  overboard.     The  Fathers,  be  will  find,  are 
quite  against  h«i.     I  could  quote  thirtv  different  Fathers,  who. 
strongly  condemn  the  exercise  of  private  judgment.     St!  Au- 
gustin,  m  his  book  Contra  Faustum  11,  tome  vi,  p.  183,  says, 


OF    PRIVATE    JUDGMENT. 


93 


"These,  ao  many  and  so  great  ties  bind  the  believing  man  to  the  Catholic 
church.  The  consent  of  nations;  the  regular  succession  of  bishops  from 
Piter,  to  whom  Christ  committed  the  caro  of  iiis  slitcp,  down  to  the  present 
bishop  of  Rome ;  lastly,  the  name  of  Catholic  itstlf  But  unless  the  authority 
of  this  church  induced  me  to  it,  I  would  not  believe  the-Gospel.  As  then  I 
obey  those  who  say  to  me,  '  Believe  the  Gospel ;'  so  why  should  I  not  obey 
thetn  when  they  say  to  mo,  'Believe  not  the  Manichicans.'  " 

"This  church,  moreover,  the  divine  authority  commends,  and  as  it  cannot 
deceive  us,  he  who  fear?  to  be  imposed  on  will  consult  the  church,  }\'hich 
without  any  ambiguity,  the  seripiures  establish."— Contra  Cresconium  Lib. 
i,  toni.  7,  p.  168. 

And  again— "Do  thou  run  to  the  tabernacle  of  God,  hold  fast  to  ttie 
Catholic  church;  do  not  depart  from  that  rule  of  truth,  and  thou  shall  be 
protected  in  the  tabernacle  from  the  contradiction  of  tongues." — Ennarratio 
tertia  in  psalmum  30,  tom.  viii,  p.  74. 

I  quote  from  genuine  editions  of  the  Fathers.  1  do  not 
advance  corrupted  passage*.  Let  Mr.  Pope  show  me  in  a 
genuine  edition  any  passage  in  which  St.  Augustin  refused  to 
hold  communion  with  the  church  of  Rome.  Mr.  Pope,  in  urging 
his  interpretation  of  the  scriptures  upon  the  Socinian,  would 
never  succeed.  The  Socinian  would  say,  "  I  have  as  good  a 
right  as  you,  Mr.  Pope,  to  the  exercise  of  my  private  judgment, 
and  reason  is  on  my  side."  I  might  not  be  more  feiicitious  in 
my  attempts  to  convert  the  Socinian.  I  would  not,  however, 
contradict  my  own  principles.  I  would  refer  him  to  the  consent 
of  mankind  through  many  ages.  I  would  shame  him,  if  he  were 
a  reasonable  man,  into  conviction.  I  would  take  the  Socinian 
by  the  throat— Mr.  Pope  could  not  even  take  him  by  the  heels. 
Has  Mr.  Pope  .explained  how  it  happens  that  Protestants  must 
remain  in  many  instances  actual  infidels„for  several  years  after 
they  have  arrived  at  the  age  of  discretion.  The  Protestant  child 
cannot  receive  the  Bible  on  the  authority  of  Mr.  Pope.  When 
he  opens  the  sacred  volume,  he  finds  passages  in  it  which  may 
make  him  believe  it  not  to  be  the  work  of  God.  There  are 
more  passages  to  be  found  in  it  of  that  description,  than  Mr. 
Pope  could  point  out  in  what  he  considers  the  Apocrypha.  But 
I  hold  the  book  in  which  they  are  found  to  be  of  divine  inspira- 
tion; and  if  I  cannot  understand  them,  I  resign  my  judgment  to 
the  church.  But  the  Protestant  child  must^ remain  an  infidel. 
For  to  doubt  of  Christif  lity,  is  absolute  infidelity.  The  Roman 
Catholic  child,  when  baptized,  receives  the  aid  of  the  Holy 
frhost.  He  promises  at  baptism  to  obey  the  church;  and  I 
P'-oved  the  object  of  his  obedience  entitled  to  it.  But  the  illu- 
mmation  of  which  Mr.  Pope  speaks,  never  can  be  proved.  It  is 
adapted  only  to  sublimated  miaginations.  It  is  unfortunate  that 
Mr.  Pope  appeals  to  the  Bible  to  decide  our  controversy — for 
the  Bible  is  a  dumb  judge.     Our  Lord  says  to  his  apostles— 

.u"^"  ^^  therefore,  and  teach  all  nations;  baptizing  them  in  the  namn  of 
the  father,  and  of  the  Son,  and  of  Uie  Holy  Ghost.    Teaching  them  to 


94 


THE    DIVINE    RIGHT 


obsnrvt!  all  ibiuss  wlintsoovcr  I  liavciiommandnd  you  ;  and  boluild  I  nrn  with 
you  u!l  (la^s,  cviri  to  tlio  coMSiimniution  of  llit-  world." — Mull,  xxviii,  ly,  20. 

Aijaiii — "Go  ye  into  llie  wiiolo  world  and  preach  the  Gospt!!  to  every 
creature.  He  timt  believttli  and  is  buptized  sliull  be  saved;  but  iio  that 
behcveth  not,  shall  be  condeuuied." — iVlark  xvi,  15,  16. 

Here  our  Lord  |>lninly  tells  us,  thut  he  who  receives  (heir 
preuchiiip;,  when  baptized  shal|  be  saved.  Where  is  the  object 
of  Mr.  Pope's  faith?  Tie  cannot  make  the  mere  book  the 
object  of  his  faith.  He  cannot  invest  the  transhitors  with 
infallibility.  He  will  not  .surely  give  that  title  to  Bcza,  and 
others.  Every  thing  in  the  Protestant  church,  and  in  Mr.  Pope's 
lay  church,  is  fallible.  How  can  an  immoveable  structure  be 
raised  upon  a  moveable  foundation?  Mr.  Pope  illustrated  one 
of  his  arguments,  by  placing  one  book  on  the  top  of  another. 
T!ie  illustration  may  be  appropriately  and  happily  applied  in  this 
instance.  Hero  are  two  books,  which  we  shall  suppose  to 
represent  the  scrij)tures  and  private  judgment.  The  Protestant 
child  must  read  the  scriptures  upon  the  authority  of  private 
judgment,  and  vice  versa,  he  must  sustain  private  judgment  upon 
the  scriptures.  He  must  capsize  one  to  support  the  other.  If 
the  Protestant  church  be  liable  to  error,  how  can  any  man  confide 
his  faith  in  it?  And  even  if  the  church  be  supposed  fallible, 
would  it  not  be  cruel  to  deprive  the  poor  and  ignorant  of  their 
only  guide,  they  themselves  being  unable  to  investigate.  But 
the  Catholic  church  being  infallible,  the  Catholic  rests  his  faith 
with  security  on  its  authority.  The  consent  of  mankind  for 
many  ages  is  in  support  of  the  Catholic  church.  A  single 
witness  may  be  suborned,  but  millions  cannot  be  bribed.  I 
propose  the  following  syllogistic  argument  to  Mr.  Pope,  in 
reference  to  his  faith.  That  faith  cannot  be  divine  which  is 
founded  upon  human  authority — now  his  faith  is  founded  upon 
human  authority,  therefore  it  cannot  be  divine.  There  is  a 
wonderful  coincidence  between  the  opinion  of  Luther,  and  the 
opinion  of  Mr.  Pope,  respecting  the  Apostles.  They  want  to 
do  away  with  the  infallibility  of  the  Apo.st'es,  and  they  confound 
impeccability  with  infallibility.  Luther,  in  a  German  work, 
which  I  hold  in  my  hand,  and  in  another  translated  into'Latin 
by  Jonas  Justus,  at  Luther's  own  request,  speaking  of  the 
Apostles  and  Fathers,  says — "  The  Apostles  were  great  sinners, 
ignora.it  men,  and  precious  rogues,"  or  in  the  original.  "  Die 
Apostcl  .seynd  auck  grosse  Siinder  geweszt,  unde  gute,  grobe, 
grosse  schielck."  He  says,  "  Even  Paul  himself  was  not  so 
sure  oPhis  doctrine,  and  often  doubted,  whether  he  preached  the 
truth  or  not."  "  St.  Jerome  was  a  heretic" — "  St.  Chrysostoni 
was  a  prattler,"  and  ridiculing  the  intercession  of  saints,  he 
dares  to  blaspheme  his  God:  "I  beseech  you,  oh  I  my  dear 


OF    PRIVATE    JUDGMENT. 


95 


little  devil,  that  you  intercede  with  God  for  me ;  my  dear  littie 
devil,  pray  to  God  for  me." 

I  now  cull  on  Mr.  Pope  to  make  the  Bible  speak,  and  thus 
decide  the  difference  between  us.  If  he  does  not  do  so,  accord- 
ing to  his  principles,  Christ  has  appointed  a  dumb  judge  to 
decide  upon  all  differences  between  man  and  man.  But  opr 
Saviom-  knew  human  nature  too  well  to  leave  every  individual  to 
follow  his  own  whim  and  caprice.  If  man  be  thus  sent  adril\ 
without  any  certain  guide  to  direct  him  in  the  way  of  salvation, 
it  would  be  rather  hard  that  he  should  be  called  to  an  account 
on  the  last  day.  I  ask  if  Mr.  Pope  had  an  estate  at  stake, 
would  he  not  employ  a  lawyer  to  direct  him  in  his  difficulties, 
would  he  not,  instead  of  exercising  his  own  private  judgment  on 
the  Act  of  Parliament,  leave  it  to  the  interpretation  and'decision 
of  his  legal  adviser  ?  He  wisely  relinquishes  his  private  judg- 
ment and  he  saves  his  estate ;  what  does  St.  Paul  mean  when 
he  speaks  of  "captivating  every  understanding?" — 2  Cor.  x,  5. 
Iimumerable  are  the  evils  which  result  from  depriving  the  lower 
orders  of  that  authority  upon  which  alone  their  faith  can  he 
founded?  Mr.  Pope  says  that  the  declarations  of  Christ  are 
obvious  and  plain.  I  wish  to  know  by  what  meins  the  Pro- 
testant can  ascertain  that  ihcij  are  Ike  declarations  oj  Christ.  Let 
Mr.  Pope  quit   the  foolish  doctrine  of  internal   iiluminationr 

Arius  appealed  to  internal  illumination — so  did  all  the  heretics 

so  did,  in  latter  times,  the  celebrated  Johanna  Southcote ;  she 
announced  herself  as  pregnant  ot  the  Messiah,  and  a  whole 
swarm  of  English  parsons  were  among  her  followers  and  be- 
lievers !  This  doctrine,  which  Mr.  Pope  advocates,  tends  to 
the  utter  destruction  of  civil  society  and  ecclesiastical  regime. 
I  would  rather  endure  the  despotism  of  a  Ferdinand,  than  admit 
a  principle  so  contradictory  to  common  sense — a  principle  so 
well  calculated  to  rend  asunder  the  ties  which  unite  man  to  man, 
and  to  disolve  the  social  system  altogether. 

Mr.  Pope. — My  opponent,  I  must  be  allowed  to  observe,  has 
substituted  assertion  for  argument.  He  has  said,  that  it  is  more 
dilficult  to  prove  the  internal  evidence  of  the  scriptures,  than 
their  inspiration.  I  brought  forward  the  internal  evidence  in 
proof  of  their  inspiration.  Mr.  Maguire  has  asserted  that  a  man 
must  be  baptized  before  he  can  receive  the  Holy  Ghost.  In 
the  8th  chapter  of  the  Acts  of  the  Apostles,  we  read  that  Philip 
before  he  acceded  to  the  wish  of  the  Ethiopian  eunuch,  who 
requested  to  be  baptized,  said,  "  If  thou  believest  with  all  thy 
heart,  thou  mayest ;"  the  eunuch  answered,  "I  believe  that 
Jesus  Christ  is  the  Son  of  God."  A  man  cannot  exercise  an 
act  of  faith,  before  he  receives  the  Holy  Ghost ;  for  "  no  man 


96 


THE    DIVINE    RIGHT 


■IS 


can  say  that  Jesus  is  the  Christ,  but  by  the  Holy  Ghost."     The 
eunuch,  therefore,  must  have  been  under  the  influence  of  the 
Holy  Spirit,  when  he  made  this  act  of  faith.     Jiflcr  he  had  made 
it,  "  tiiey  werjt  down  to  the  water,  both  Philip  and  the  eunuch, 
and  he.baptized  him."    He  says,  that  it  is  contrary  to  my  system 
to  urge  any  meaning  of  scripture  against  the  conviction  of  the 
Sbcinian,  as  it  would  interli^re  jvith  the  exercis^e  of  his  private 
judgment.     I  have  already  noticed  his  sophism,  but  the  obser- 
vation may  truly  be  returned  upon  Mr.  Magiiire.     Does  not  the 
church  of  Rome  act  in  contnidiction  to  her  principles,  when 
arguing  with  the  Socinian  1    Musi  she  not  allow  him  to  exercise 
his  judgment  upon  the  proofs  which  she  brings  forward  in  support 
of  her  claim  to  infallibility  ?     My  friend  observes,  that  no  man 
can  force  the  judgment  of  another.     I  am  convinced  of  the  truth 
of  the  remark.     But  the  church  of  Rome  endeavours  to  force 
the  judgment,  and  calls  on  men  to  act  inconsistent  with  their 
reason ?     He  says  that  I  am  opposed  to  the  whole  world.     1 
stand  here  as  an  advocate  of  the  great  principles  which  genuine 
Protestants  maintain  in  common,  and  as  a  protester  against  the 
errors  to  which   they  are   in  common  opposed.     Athanasius 
declared   himself  to  be  alone  against  the  whole  world,  when 
Pope  Liberius  signed  the  Arian  creed,  and  the  condemnation 
of  Athanasius. — (Dupin.  Eccl.  Hist.  2  vol.  p.  62,  1697,  Lond. 
— Baron,  tom.  1,  939,  ad  ann.  357,  No.  46,  Mayence  16L1.) 
My  friend  has  stated  that  I  brought  forward  corrupted  passages 
of  the  fathers.     Was  it  honorable  in  him  to  make  such  an  asser- 
tion, particularly,  when  he  will  have  an  opportunity  of  consulting 
the  quotations  .'     I  beg  to  say,  that  I  have  examined  in  the 
original  with  seme  care  the  passage  from  Augustin  upon  which 
my  friend  has  so  long  dwelt;  and  I  find  that  Augustin  makes 
use  of  the  expression  "  Catholicis  laudantibvs  evangelium"  com- 
mending the  gospel — "  vituperantibus    Manichaeiim" — expres- 
sions which  throw  considerable  light  upon  the  passage.     My 
learned  opponent  has  asserted,  that  the  Socinian  never  could 
be  converted  on  my  principles.      The  (act  is  otherwise  ;    for 
Socinians   have  been  converted   by  the  advocates  of  private 
judgment.     My  friend  has  again  repeated  the  position,  that  the 
children  of  Protestants  must  remain  atheists  until  they  arrive  at 
the  years  of  discretion.     I  beg  altogether  to  deny  the  truth  of  the 
assertion.     Much,  I  admit,  devolves  on  parents  and  pastors. 
Their  authorihj  I  recognize;  but  authority  is  one  thing, 
INFALLIBILITY   ANOTHER.      Is   not  a   Roman  Catholic  child 
precisely  in  the  same  circumstances?     I  must  be  permitted  to 
deny,  thai  children  always  receive  grace  in  baptism,  and  appeal 
to  scripture  in  support  of  my  opinion.     How  does  the  Roman 
Catholic  child  receive  the  doctrnes  of  his  church,  if  not  upon  the 


OF    PRIVATE    JUDGMENT.  97 

statement  of  the  parent  or  the  priest,  a  child  being  quite  incnpuble 
of  exercising  its  reason  on  the  proofs  of  the  infallibility  of  the 
church  of  Rome  ?  In  first  of  Corinthians,  12th  chapter,  there 
is  a  beautiful  comparison.  An  analogy  is  there  drawn  between 
the  church  and  the  human  body.  The  members  of  the  human 
frattie  contribute  mutually  to  each  other's  well-being : — 

"  Tlie  eye  cannot  say  to  the  hand,  I  need  not  thy  help ;  nor  again  the  liead 
to  the  t'ect,  I  have  no  need  ot"  you.  Yea,  much  more,  those  tliilt  soern  to  be 
the  more  feeble  members  of  the  body,  are  necessary ;  and  such  as  we  think 
to  be  the  less  honorable  memborsof  the  body,  about  these  we  put  more 
abundant  honour;  and  those  that  "are  our  uncomely  parts,  liave  abundant 
comehncss.  But  our  comely  parts  have  no  need ;  but  God  hath  tempered 
the  body  to^etiier,  giving  to  that  wiiich  wanted  tiie  more  abundant  honour ; 
that  there  might  be  no  schism  in  the  body,  but  the  members  might  be  mutually 
cartful  one  for  another.  And  if  one  member  suffer  any  thin^,  all  the  members 
suffer  with  it ;  or  if  one  member  glory,  all  the  members  reioice  with  it." — v. 
21—26 

The  poor  believer,  who  is  acquainted  with  a  person  of  judg- 
«ent  and  piety,  may  derive  useful  information  from  him  ;  may 
receive  his  testimony  ;  but  in  doing  so,  he  does  not  acknowledge 
his  infallibility.  Thus,  each  member  of  the  church  of  Christ, 
contributes  to  the  edification  of  the  whole  body;  but  I  deny  that 
any  part  or  the  whole  is  infallible. 

Mr.  Maguire  insinuates  that  a  man  cannot  know  whether  he 
is  enlightened  by  the  Holy  Spirit.     The  Apostle  says, 

"If  any  man  have  not  the  Spirit  of  Ciirist,  he  is  noae  of  his. — Rom.  viii,  9. 

Again,  "Try  your  ownselves,  if  ye  be  in  the  fuith:  prove  ye  yourselves: 
know  you  not  your  ownselves,  that  Christ  Jesus  is  in  you,  unless  perhaps 
you  be  reprobates  ? — 2  Cor.  xiii,  5. 

Would  the  Apostle  use  such  language,  if  it  were  not  possible 
to  discover  whether  we  are  influenced  by  the  grace  of  God? 

My  friend  has  reminded  us,  that  "  Faith  cometh  by  hearing, 
and  hearing  by  the  word  of  God."  It  is  true  that  the  reading 
of  the  scripture  is  not  the  only  mean  by  whi^h  faith  cometh,  as 
history  and  experience  testify.  The  kingdom  of  God  is  pron»oted 
by  preaching  also ;  but  preaching  must  be  found  to  accord  mith 
the  word  of  God, — otherwise  there  can  be  no  saving  faith  produced. 
It  is  the  first  time  I  heard  that  Beza  was  a  translator  of  the  Bible 
in  the  time  of  James  I.  , 

Mr.  Maguire,  as  occasion  requires,  asserts,  that  the  Bible 
supports  the  church,  and  vice  versa,  that  the  church  the  Bible. 
There  is  no  departure  from  my  principles  in  first  exercising  my 
judgment  on  the  proofs  of  revelation,  and  subseqently  appealing 
to  revelation  in  confirmation  of  the  right  of  private  judgment. 

Mr.  Maguire  says,  that  it  would  be  a  pity  to  deprive  the  poor 
pian  of  his  belief,  that  the  Bible  is  the  word  of  God,  by  telling 
him  that  his  church  is  not  intallible.  1  ask,  are  poor  Protes- 
|ants,  who  deny  the  infallibility  of  the  church  of  Rome,  as  unao 

9 


98 


THE    DIVINE    RIGHT 


quamted  with  the  contents  of  the  revelation  as  the  poor  be  tiging 
to  the  church  of  Rome ;  or  do  they  doubt  the  geniiinein  *,  and 
authenticity,  and  inspiration  of  the  scriptures?  Let  experience 
and  fact  testify  and  answer  these  qtiestions. 

Faith,  we  are  again  told,  cannot  bo  divine,  if  it  rests  upon  the 
lestimony  of  man.     On  my  principles,  my  faith  rests  not  upon 
the  testimony  of  man,  but  of  God.     Truth  is  revealed  by  God 
in  the  sacred  volume,  and  I  exercise  faith  upon  that  truth.     My 
friend,  on  the  contrary,  would  have  us  to  c  xercise  an  act  of 
faith  m  the  infallibility  of  the  church  of  Rome  upon  the  authority 
ir    ^S'^*'"^^^'  •■^^g"'"^^'^  ">«'■«'>  as  an  historical  narrative. 
Mr.   Magmre's  quotations   from  Luther  are  probably  of  a 
similar  description  with  the  extract  which  a  Roman  Catholic 
1  nest  lately  gave  in  a  sermon,  from  the  table-talk  of  Luther, 
that  ♦'  Moses  was  a  hangman."     The  German  word,  in  more 
polished  phraseology,  signifies  an    "executioner;"    and  it  is 
plain  from  the  context,  that  by  the  word  "Moses,"  Luther 
intended  to  designate  the  Moral  Law,  which  acts  as  an  execu- 
tioner  to  those  who  seek  to  bejuslified  by  their  obedience  to  its 
demands. 

What  was  the  conduct  of  the  Apostles  ?  Did  they  domineer 
over  the  failh  of  the  primitive  Christians? 

"Not  for  that  says  the  Apostle  Paul,  we  have  don.inion  over  your  failh. 
butarehclpersotyoiirjoy."— 3Cor.  i,  23.  '  * 

When  the  Bereans  contrasted  with  the  scriptures  the  preach- 
ing «ue«  of  an  Jlposile,  are  they  condemned  for  not  huvincr 
implicitly  received  his  testimony]  No,  St.  Luke,  in  the  seventh 
chapter  of  Acts,  and  eleventh  verse,  writes, 

«  Those  xoere  more  nohle  than  those  of  Thessalonica,  in  that  they  received 
the  word  with  all  eagerness,  daily  searclUns  the  scriptures  whether  these  lhin<rs 

Here  we  find  the  Bereans  exercising  their  judgments  on  the 
Uld  1  estament,  m  reference  to  the  preaching  of  an  inspired 
Apostle ;  and  not  only  is  there  no  censure  passed  upon  them, 
but,  on  the  other  hand,  a  high  eulogium  pronounced  upon  their 
conduct.  My  friend  has  quoted  the  passage—"  If  an  angel 
nom  heaven  preach  any  other  Gospel  unto  you  than  that  which 
you  have  received,  let  him  be  accursed."  Gal.  i,  8,  9.  Is 
not  this  a  direct  appeal  to  us  to  exercise  our  judgment  upon  the 
doctrines  of  a  preacher,  even  though  he  should  descend  from 
heaven,  irradiated  with  all  the  brightness  of  angelic  glory?  My 
friend's  analogy  between  an  appeal  to  the  church  of  Rome  and 
to  Judges,  to  Parliament  and  to  the  house  of  Lords,  falls  to  the 
ground-;  tor  neither  Judges,  nor  Parliament,  nor  house  of  Lords 
are  inflilhble.  Judges  can  only  take  cognizance  of  the  outward 
miit  but  tile  church  of  Rome  would  extend  its  control  over  the 


I 


OP    PRIVATE    JUDGMENT. 


99 


mind  and  consc.ence.  J„d;:es  n.ust  not  be  parties  in  the  causes 
wh.ch  come  bcfon,  then,,  lest  ,hey  shouhJ  be  biased  Uy  inteTsL 
But  the  Po,,o  and  h.s  undefined  church  are  a  party  in  the  hon- 
ours  and  emolun.ents  which  result  fron.  their  claim  of  infallibility. 
We  perceive,  therefore,  that  there  exists  no  analogy.  Mr.  Ma 
^u.re  has  quoted,  as  .f  from  scripture,  the  words,  "  captivaru 
he  undersfandmg.  '  I  do  not  remember  such  a  text  Z 
(V-eud  has  stated,  that  the  principle  of  private  judgment  has  led 
to  the  deposmg  of  monarchs.     I  have  before  remarked,  that   he 

TtLfott;  '  'rr":7r'  ■"  accordancewiths;^;]" 
O .  the  other  hand,  I  shall  prove  that  Popes  considered  them- 
selves justihed  m  deposing  sovereigns.     I  would  ask,  was  uX 

l^fr  r  V.f  °''''"/'  "'•  *''^  P--^^^"^'""  of  InfallibHity.  wh  ch 
^d  Gregory  VII,  lo  depose  Henry,  Emperor  of  Germany? 
Gregory's  decree  runs  thus—  "t-rnmny  j 

W1.J  shall  serve  him  rifing^(Lit.  v/eJ  24^  ^"^^""'"'"^''^^  ^^^^  P«"on 
cemur^!7'^*  ™'''^*'  *''®  followingannouncement  in  the  thirteenth 
«nf"?.!i^  ?"""'"  ^"^ ''"?  '"''IPJ"*'  ""''«f  *'•«  dominion  of  heretics,  that  they  are 

The  Maynooth  Class-book  informs  us,  that— 

Z^l'ZT  °'  "'"  ^T'  °  •"«"••'•  "I'^'oevor  thou  binde.1  on  earth  shJbe 

nZZ  t     .         "''".'■  «"«\^.'Sn'fy  •  we  denounce  him,  and  deprive  him  bv  tl^» 
?nl  7    '.I   'w  """  "^  '"''J*-"^^^  •'«'"  '''^'^  "aths  of  fidelity,  and  bv  m.r  anos 
S;lr;:'rn^^'"^'^^"j«'"'"»'^'''^^  -«-  ^^aH  heSafleJly'iir:, 

of  hr^.^IL"?'"?'"'  °^*^1  ''"^^  ^^'^"  ^^^^--^l^'  •'y  »»*  ^^^rcise 
adduced    .^^■'''^T"^'''"^''  ""^  *»  one  of  the  instances 

On  the  other  hand  I  assert,  that  whenever  an  individual  in 
the  exerc.se  of  h.s  judg.nent  has  co-ope.ated  in  deposing  a 

ab .  P^^r'  ^'  ^'"'  ".^"-'"^  ^^^   ^^^^"'^^     '   "'-sue  no    for  "the 
abuses  of  private  judirment.     ff  f  fi..,i  th^  ^„^„.:_  .r  _..:...' 

if  Sot      %''°''-  ''^^^  l^'  ^°'""  °^  ^^«  G«^  °^'  -Nature  and 
01  Kevelation.  I  maintant  ^hat  the  charges  of  my  opponent  are 


100 


THE    DIVINE  .RIGHT 


levelled  not  against  mc,  but  ugainst  the  Lord  of  Lords  and  King 
of  Kings.  Is  it  logical  to  argue  from  the  abuse  of  a  thiuT 
agauist  its  use?  Every  blessing  may  be  perverted.  Learning" 
health,  and  liberty,  may  be  abused ;  but  are  we,  therefore,  to 
prefer  the  iron  grasp  of  tyranny  to  the  sweets  of  freedom  ;  and 
are  ignorance  and  debility  to'  be  substituted  in  the  room  of 
science  and  of  health  ?  One  word  more— the  doctrine  of  infal- 
libdity  militates  against  the  promises  of  divine  wisdom  made  to 
them  that  seek  it.     The  Psalmist  says  : 

"Open  thou  mine  eyes  that  I  may  behold  wondrous  things  out  cf  thv 
law." — cxix  Ps.  18.  =>  .7 

"  Tliy  vyord  is  a  lamp  to  my  feet,  and  a  light  to  my  paths."— cxix  Pb.  105. 

It  ye  then  being  evil,"  suys  the  Saviour,  "  know  how  to  give  good  cifts 

unto  your  children,  how  much  more  will  your  heavenly  Father  give  his  Holv 

Spirittothcm  that  nsk  him."— Luke,  xi,  13.  ^ 

"If  any  man  lack  wisdom,"  says  St.  James,  "let  him  ask  of  God,  who 
civet  1  to  all  men  liberally,  and  upbraideth  not,  and  it  shall  be  given  unto 
him." — 1,  5.  .  fe,  1.W 

If  I  am  to  bow  implicitly  to  the  dictates  of  the  church  of 
Rome,  why  do  I  want  wisdom  ?  Wiiy  should  I  e.vercise  my 
judgment  by  "  proving  all  things  and  holding  fast  that  which  is 
good  ?"  Monstrous  contradiction  !  In  truth  the  very  fact  that 
God  has  vouchsafed  to  us  a  revelation  of  his  will  and  character, 
evidently  implies,  that  man  should  e.xercise  his  judgment  upon 
its  contents.  I  would  say  in  conclusion,  therefore,  let  us  all, 
clergy  as  well  as  laity,  vindicate  the  right  of  private  judgment. 
The  priests,  as  well  as  the  laics,  must  answer  at  the  bar  of 
judgment.  They  cannot  give  account  for  us.  Wo  to  those  who 
follow  the  direction  of  ecclesiastics  implicilhj.  It  is  written, 
"The  blind  and  the  leaders  of  the  blind  shall  both  fall  into  the  ditch." 

I  fear  that  quotations  from  the  Fathers  are  calculated  rather  to 
weaken  the  impression,  which  I  trust  has  been  made  upon  youi 
conscience.  As,  however,  a  few  minutes  remain,  I  shall  occupy 
them  by  reading  you  a  few  extracts,     ^t.  Augustin  says,  that 

"  The  manner  of  f  xpression  in  which  the  holy  scripture  is  framed,  althouoh 
It  13  to  be  penetrated  but  by  few,  is  accessible  to  all.  Those  plain  thirios 
which  It  contains,  it  speaks  to  the  heart  of  the  unlearned  and  learned  like\ 
familiar  friend,  without  disguise.  That  mind  which  is  inimical  to  this  doc- 
tnne,  is  either  erroneously  ignorant  that  it  is  most  wholesome  or  loathes  the 
medicine  from  disease."— £;>is<.  137  at/  Volusianum. 

Aj^ain,  "  God  has  bowed  the  scriptures  even  to  the  capacity  of  babes  and 
suckangs,  as  he  hath  in  another  Psalm,  he  bowed  the  heavens  and  came 
dowii." 

For  the  exposition  of  passages  which  cannot  be  explained  by 
a  comparison  with  other  parts  of  the  sacred  volume,  Augustin's 
rule  is,  not  to  consult  an  infallible  church,  but 

"Let  every  one  inteipiel  according  to  his  own  sense." 
"Prout  cjuisquo  voluerit"—/-t7».  rfc  Mnt<  £ccrf.  16. 


OF    PRIVATE    JUDGMENT. 


101 


St.  Chrysostom  says, 
"All  iiecesaary  things  are  maniicst." 
St.  Bnsil  says, 


-Worn,  in  2  Thea.  9. 


The  hearers  that  are  instruntod  in  the  scripturps  must  examine  the  doc 
Irmps  of  their  teachers;  they  must  receive  tliose  things  which  are  a-^reeable 
•rS""*'""     '*'•'*'*''  '''^'"  ""^  contrary  to  it."-/H  Moralium  Re}uta1% 

Mr.  Magufre— This,  perhaps,  is  the  most  important  half 
hour  ot  the  discussion.     It  remains  for  this  assembly  to  say 
whether  Mr.  Pope  has  nt  all  attempted  to  get  out  of  the  diffi- 
culty-to  wit,  how  a  Protestant  child  could  make  an  act  of  faith 
upon  the  mspiration  of  the  scriptures.     All  Mr.  Pope's  ar<'u- 
rnents  went  to  show  that  the  scriptures  arc  the  word  of  God.  ^Ig 
there  an  mdividual  present  who  does  not  entertain  a  similar 
opinion  ?     That  belief  is  a  common  principle  between  us.     I 
only  want  to  show  that  the  Protestant  child  cannot  know  the 
scriptures  to  he  the  word  of  God,  by  the  rule  which  Mr.  Pope 
endeavours  to  establish.- Mr.  Pope  places  the  child  under  cir- 
cumstances which  render  it  impossible  for  him  to  make  an  act 
ot  taith.     Would  a  not  be  better  for  Mr.  Pope  to  show  how  the 
Protestant  child  could  make  an  act  of  faith,  than  to  treat  us  to  a 
sermon  on  the  Bible,  quotin^^  St.  Au-ustin  as  to  its  utility-a 
thing  which  I  surely  never  denied.     I  trust  in  heaven  I  shall 
never  forbid  the  reading  of  the  holy  Bible,  under  proper  circum- 
stances.    St.   Augustin  speaks  of  the   perusal  of  the  sacred 
scriptures  being  useful  to  children;  does  he  thereby  constitute 
them  as  infallible  authorities  to  decide  upon  its  meaning  ?    The 
T?  -u     ';^.^°^"*^^«'«  an  infallible  authority,  believes  in  articles 
ot  iaith  which  he  could  otherwise  never  ascertain  of  himself 
whether  they  came  from  God,  or  were  committed  to  writin«r  by 
men  inspired  by  him.     I  have  shown  that  Christ  left  a  sure  and 
certain  guide  to  direct  mankind.     If  God  had  not  appointed  a 
guide  to  direct  man,  he  would  have  left  the  mass  of  mankind 
involved  m  Ignorance  and  error.     If  the  Bible  contain  divine 
truths,  of  what  utility  would  it  be  to  the  ignorant,  if  thev  pos- 
sessed not  the  means  of  ascertaining  whether  it  be  the  work  of 

u  u  L  "•  ^"P®  '^^^  "^^  ^^^°^^"  ^^"-^  the  ignorant  can  ascertain 
whether  the  Bible  be  the  word  of  God.  If  the  Bible  exclusivelx, 
contains  the  word  of  God,  will  Mr.  Pope  show  us  from  the 
■Bible,  the  procession  of  the  Holy  Ghost—baptism  with  the  sign 
01  the  cross— (;onsubstantiality— and  that  infants  may  be  bap- 
tized contrary  to  the  practice  of  Christ  and  his  Apo«tlfi«?  J 
understand  that  Mr.  Pope  indeed  is  a  dissenter  from  the  church 
oi  Ji^ngland  on  those  points.  But  that  fact  alone  proves  that 
mere  is  no  unity  of  doctrines  amongst  Protestants,  and  that 

9* 


102 


THE    DIVINE    RIGHT 


while  the  Bible  tenches  one  Protestant  to  believe  one  thing,  it 
teaches  a  second  Protestant  to  believe  another  thing.  There 
are  many  nrticlps  of  faith  nchnifted  by  Protestants,  not  to  bo 
found  in  the  Bible.  Will  Mr.  Pope  show  nio  from  the  Bible, 
an  authority  for  chanj^inf;  the  Sabbath?  Mr.  Pope  said  the 
Apostles  broke  bread  on  that  day  of  the  week.  "Why,  the  Apos- 
ties  broke  bread  upon  every  day  in  the  week.  That  was  an 
extremely  weak  and  foolish  ar^niment  to  introduce  to  justify 
such  a  change.  It  appears  that  Mr.  Pope  imagined  he  had 
caught  me  in  an  historical  error.  He  says  I  have  quoted  Beza 
as  one  of  those  who  translated  the  Bible  in  the  reign  of  James  I. 
[  deny  the  fact — I  accused  Luther,  Jieza,  and  others,  of  wilfully 
corrupting  the  Bible  ;  but  not  the  Bible  as  translated  in  James 
I's  reign.  Woidd  Mr.  Pope  insinuate  that  there  were  no  other 
translations  prior  to  that  time?  Has  he  never  heard  of  one  by 
Luther — one  by  Zuinglius — one  by  fficolampadius,  &c,  &c? 

Latimer  corrupted  the  text,  and  bid  defiance  to  all  authority — 
so  did  Cranmer,  and  Henry  VHI, — he  who,  after  leading  a  bad 
life,  when  his  end  approached,  thought  only  of  saving  his  soul, 
and  accordingly  returned  to  that  church  where  certainty  and  truth 
were  alone  to  bo  found.  But  Mr.  Pope  has  given  \\p  Henry* 
VHI,  Luther, and  Cranmer, — he  scarcely  defended  Beza;  and 
he  ventured  not  to  whisper  a  word  in  su|)port  of  Zuinglius,  who 
received  his  doctrine  against  transubstantiation  from  a  spiiit,  as 
he  says  himseltt  nescio  an  albo,  vol  nigro. 

Mr.  Pope  talks  of  a  Catholic  clergyman  having  misquoted 
Luther,  in  asserting  that  Luther  called  Moses  a  hangman.  Mr. 
Pope  says  he  only  calls  him  an  executioner.  What  is  an  exe- 
cutioner but  a  hangman?  I  deny  that  Mr.  Pope  interprets  the 
German  text  correctly.  I  have  the  original  work  of  Luther,  in 
German,  here  on  the  table,  and  the  celebrated  Pichler  says  that 
the  word  employed  by  Luther  does  mean  hangman. 

As  to  Mr.  Pope's  arguments  respecting  the  deposing  power 
assumed  by  some  pontiffs — I  never  said  the  Popes  were  infalli- 
ble. Moreover,  Christ  did  not  combine  the  quality  of  impecca- 
bility with  the  prerogative  of  infallibility.  Judas  did  not  lose  his 
faith  when  he  betrayed  his  master — and  Christ  says  to  Peter, — 

"But  I  have  prayed  for  thee  that  thy  faith  fail  not;  and  thou  being  once 
converted,  confirm  tliy  brethren."— (Luke,  xxii,  32.) 

Infallibility  and  impeccability  are  not  then  inseparable,  as  Mr. 
Pope  would  maintain.  Out  of  nearly  three  hundred  Popes, 
there  are  only  eleven  whose  conduct  and  lives  can  be  arraigned 
as  absolutely  criminal.  W'ho  is  there  here  that  has  not  ccm- 
initted  aiii':  Lci  him  who  is  spojless  throw  the  fust  t;tone. 
We  hear  enough  of  "  saints"  in  these  days — but  we  know  ihul 
our  Saviour  compared  the  Pharisees  to  white-washed  sepulchres. 


OF    PRIVATE    JUDGMFNT. 


1US 


It  is  mny  enough  to  ussuinc  tin;  ii|ipearance  of  sanctity,  a  id  to 
|)ut  on  u  pjuilanical  tiice.     I  again  a»k  Mr.  Pope  how  the  Pro- 
testant child  can  be  led  by  intnrnal  evidence  to  n)ake  an  act  of 
tuith,  and  that  too  upon  the  Bible,  before  he  can  know  that  it  i.s 
the  word  of  God  ?     F  ropeat  the  question  which  I  have  already 
urged  respecting  the  Socinian.     Does  not  Mr.  Pope  violate  the 
prujciplo  of  private  judgment  when  ho  endeavours  to  force  his 
iatcr(>retation  of  the  scriptures  upon  the  Socinian  ?     If  as  not 
the  Socinian  as  good  a  right  to  attack  the  private  judgment  of 
Mr.  Pope  1    If  I  could  not  convince  the  Socinian  of  the  divinitv 
of  Christ  by  the   autliorily  of  the  church,  I  would  not,  at  ail 
events,  go  in  direct  opposition  to  tny  avowed  and  well  known 
principles.     I  would  force  upon  him  the  /:eneral  agreement  of 
nations  which  ascribes  to  Christ  the  estubiishmont  of  a  church, 
and  of  an  infalliblo  guide.     As  I  said  already,  I  would  shame 
liiiii  mto  conviction,  by  appealing  to  the  consent  of  nations,  all 
diflc'ring  from  each  other  on  other  subjects,  and  yet  agreeing  in 
thi-i  point— I  would  prove  that  the  vox  Populi  was  here  truly  the 
vox  Dei.     I  would  show  him  the  voice  of  God  in   the  church, 
and  that  hg  was,  therefore,  called  upon  to  obey.     If  I  left  him 
unconvinced  I  would  enjoy  this  advantage  over  Mr.  Pope,  that 
he  could  not  charge  mo  with  self-contradiction.     But  the  diffi- 
culties  which  Mr.  Pope  would  have  to  encounter  with  the  Soci- 
nian are  insuperable.     The  Socinian  would  say,  that  he  could 
not  conscientiously  believe  that  a  God  could  suffer  death— he 
would  not  allow  it,  because  he  would  say  it  was  aj^ainst  reason. 
In  vain  would  Mr.  Pope  adduce  against  him  the  evidence  of  the 
Bible.     The  Socinian  would  appeal  to  the  grand  charter  of 
gospel  liberty,  the  right  of  private  judgment.     If  the  Bible  can 
be  interpreted  by  private  judgment,  I  should  like  to  know  from 
Mr.  Pope,  with  the  aid  of  his  internal  illumination,  what  is  the 
meaning  of  that  passage  in  Zacharias,  where  the  prophet  says, 
''  upon  one  stone  there  are  seven  eyes."     1  should  also  like  to 
know  from  him,  why  did  God  forbid  fish  to  be  offered  by  tho 
Jews  in  sacrifice  ?     And  why  did  God  command  the  Jews  not 
to  wear  drugget  ?     Can  Mr.  Pope  interpret  these  di(iicult  pas- 
sages ?     Are  there  ten  Protestants  here  who  will  give  the  same 
interpretation  to  any  one  text  of  scripture  ?    Will  it  be  said,  that 
the  Holy  Ghost  cah  infuse  the  spirit  of  contradietion.     Every 
heretic  may  have  recourse  to  this  rule  of  private  judgment,  and 
by  It  justify  his  errors.     It  is  good  for  society  that  obedience  be 
rendered  to  human  power — why  not  also  to  spiritual  power? 
if  a  fallible  authority  is  to  be  obeyed  by  m.nn,  when  he  is  not 
able  to  live  by  himself,  a  fortiori,  he  should  yield  obedience  to 
an  infallible  authority  in  the  great  and  important  concern  of  his 
salvaUon.     If  temporal  power  be  not  established  in  society. 


104 


THE    DIVINE    RIGHT 


neither  order  nor  regularity  will  exist.  A  similar  authority 
should  exist  m  the  spuitual  society  instituted  by  Christ.  If  it 
be  a  fact,  that  the  church  of  Christ  could  teach  error,  (hen  the 
more  perfect  dispensation  of  the  Son  of  God,  did  not  leave  us 
any  thing  equal  to  the  Jewish  synagogue,  which,  until  his  com- 
ing,  did  not  err  in  the  faith.  And  yet  Mr.  Pope  will  have  it, 
that  (he  church  of  Christ  has  erred. 

Mr.  Pope  will  not  yield  his  assent  to  that  which  is  borne  out 
by  the  general  consent  of  many  and  different  nations  from  the  first 
era  of  Christianity.     The  principle  which  Mr.  Pope  advocates 
are  those  upon  which  Arius  and  Eutyches,  Cerinthus,  and  all 
other  heretics,  ground  their  defence.     They  are  the  principles 
which  inspired   the  wild   men  and  women  in  Germany,  who 
danced  naked  through  the  streets,  shouting  aloud  that  the  kina. 
doms  of  the  earth  were  given  unto  them,  with  an  army  of  fifTy 
thousand  to  make  good  their  claims.     These  are  instances,  I 
will  be  told,  of  the  abuse  of  private  judgment,  but  they  are  abuses 
necessarily  flowing  from  the  principle  itseif.    I  would  ask,  when 
the  principle  IS  once  granted,  where  is  the  guarantee  against  its 
abuse.     Is  it  to  be  unlimited  in  its  nature ;  or  will  Mr.  Pope 
venture  to  draw  out  the  line  of  demarcation?  Or  rather,  will  he 
not— must  he  not,  to  be  at  all  consistent,  allow  every  individual 
to  do  as  he  pleases  1 

Jesus  Christ  is  the  real  high  priest— the  corner-stone  of  his 
church,  and  the  Apostles  and  their  successors  are  the  super- 
structuie,  teaching  and  preaching,  through  the  guidance  of  the 
Holy  Ghost,  ° 

"And  I  wid  ask  the  Father  (says  our  Saviour  to  his  Apostles)  and  he 
John  S7  f6°"  ''"°        I'araclete,  that  he  may  abide  with  you  for  ( ver."- 

I  shall  again  put  the  question  (which  I  have  so  often  repeated) 
m  due  form  to  Mr.  Pope,  and  if  he  be  a  sincere  lover  of  truth,  I 
expect  an  answer  from  him  in  plain  and  obvious  terms.  T  call 
upon  him  to  point  out  in  what  manner  a  Protestant  child,  before 
he  arrives  at  the  years  of  discretion,  can  make  an  act  of  faith, 
or  how  he  can  ascertain  the  authority  of  the  scriptures  ?  He 
must  remain  a  doubter,  and  consequently  an  infidel.  But  the 
Catholic  has  but  one  single,  solitary  fact  to  establish,  namely, 
the  authority  of  the  church;  in  arriving  at  that,  he  is  at  li[)erty 
to  exercise  his  judgment,  but  when  he  has  once  ascertained  the 
iact,  he  yields  to  the  church  unlimited  obedience  in  matters  of 
faith.  But  the  Protestant  possesses  no  such  means  to  enable 
him  to  make  an  act  of  faith.  All  great  writers  have  seen  this 
ditficuiiy.  It  was  acknowledged  by  Claude  in  the  celebrated 
discussion  with  Bossuet,  and  he  endeavoured  to  throw  it  bark 
on  Bossuet,  as  Mr.  Pope  has  attempted  to  do  with  me. 


THE  DOCTRINE  OP  PURGATORY. 


105 


But  I  have  shown  that  the  CathoHc  can  make  the  act  of  faith, 
after  he  has  ascertained  th  simple  fact  of  the  church's  authority. 
While  the  Protestant  tnuM  ascertain  that  every  sinHe  text  of 
scripture  is  inspired,  and  that  all  are  preserved  puie  and  un- 
changed, as  they  were  originally  written  by  the  Apostles.  The 
Frotestant  must  travel  through  this  impracticable  influiry,  there- 
fore It  IS  impossible  that  he  can  make  an  act  of  faith.  While 
on  the  oonliary  the  Catholic  has  simply  to  ascertain  the  author-' 
I  y  ot  the  church,  and  then  to  yield  obedience  to  it.  It  was  for 
that  purpose  Christ  left  us  his  church  upon  earth ;  and  St.  Peter 
says  of  the  scriptures — 

"fr.  which  there  are  some  things  hard  to  be  understood,  which  the  un- 

&l(2"petTr:^''l6T"''  "  "'"  '^'  "^'^  '^"P^"^^^'  '«  ''-'■•  «^"  ?«"<"' 

It  is  manifest,  then,  that  there  must  exist  an  authority  to  direct 
us  in  the  interpretation  of  the  sacred  volume. 

I  beg  to  conclude  this  day's  discussion,  by  apologizing  for 
the  many  disadvantages  under  which  I  labor.  I  am  Sot  able  to 
engage  your  fancy  by  language  shining  and  sparkling  as  a  bottle 
of  champaign.     I  possess  not  the  powers  of  oratory  to  catch  the 

if.  T'/J""^  *°  ^""""^  ''^^^'''^  ^^^  understandings  of  my  auditory. 
I  truth  did  not  combat  on  my  side,  how  is  it  possible  that  a  man 
liiie  me,  who  cannot  boast  of  much  learning— who  has  been  for 
years  engagea  m  the  laborious  duties  of  the  mission,  and  totally 
estranged  from  the  pursuits  of  literature,  could  meet  and  oppose, 
by  sound  arguments,  the  reasonings  of  a  man  like  Mr.  Pope, 
who  has  devoted  his  life  to  the  study  of  this  subject,  and  who 
has  nothing  else  to  occupy  his  attention. 


Third  Day. — Saturday,  April  21. 


SUBJECT. — "  The  Doctrine  of  Purgatory.'' 

At  eleven  o'clock  the  chair  was  taken  by  Admiral  Oliver 
and  John  O'Brien,  Esq.,  of  Elmvale. 

Mr.  Pope  rose,  and  called  on  Mr.  Maguire  for  his  proofs  ol 
the  doctrine  of  Purgatory. 

iur.  iUAGuiRE.— brentiemen,  I  appear  this  day  at  the  bar  of 
public  opinion,  to  defend  a  doctrine  in  which  we  are  all  equally 
concerned— that  there  do  exist  prejudices  against  that  doctrine 
amongst  many  of  my  Protestant  countrymen,  is  too  notorious 


Ii 


106 


THE    DOCTRINE    OP    PURGATORT. 


to  be  questioned.     If  I  should  be  happy  enough  to  remove  any 
01  them,  It  will  be  doing  much  for  your  salvation,  and  will  afford 
mo  sniccre  pleasure.     If  this  doctrinb  of  purpatory  be  once 
removed,— It  this  most  consolatory  dogma  be  discarded,— you 
must  then  resort  to  the  dreadful  alternative  of  believing  that  the 
moment  the  soul  is  departed  from  the  body,  it  is  eitheF  plunged 
for  e  ern.ty  into  the  depths  of  hell,  or  borne  triumphantly  by  the 
angels  of  God  into  the  realms  of  endless  bliss.     Is  there  any 
person  here  so  presumptuous  as  to  say,  that  he  expects  with 
confidence,  the  moment  of  his  dissolution  to  appear  before  a 
merciful  but  essentially  just  Judge,  white  as  the  snows  of  hea- 
ven, and  pure  as  the  angels  of  God  ?    I  wish  any  man  who  may 
possess  It  joy  of  such  confidence— most  assuredly  it  is  not  mine, 
i^elore  I  proceed  to  my  direct  proofs  of  purgatory,  (for  I  only 
deal  m  direct  arguments)  I  may  here  remind  you,  though  per- 
haps I  am  not  strictly  in  order  in  so  doing,  that  I  proposed 
yesterday  three  arguments  to  my  learned  friend,  at  which,  as 
appears  to  me,  he  has  scarcely  condescended  to  glance.     I 
asked  him  what  was  the  last  resolution  of  an  act  of  faith  in  the 
mind  of  a  Protestant.     I  called  upon  him  to  explain  to  the 
satisJaction  of  the  meeting,.how  a  Protestant  on  taking  the  Bible 
mto  his  hands,  could  make  an  act  of  divine  faith  upon  the  abso- 
lute inspiration  of  the  sacred  scriptures.     I  called  upon  him  to 
show,  by  what  means  he  could  make  any  rational  impression 
upon  the  mmd  of  the  Socinian,  who  admits  the  scriptures,  and 
who  also  admits  the  right  of  private  judgment  in  common  with 
Mr.  I'ope.     I  wanted  him  to  show  how  he  would  impress  upon 
the  mind  of  the  Socinian,  that  fundamental  doctrine  of  Chris- 
tianity—the  divinity  of  Jesus  Christ.     The  moment  Mr.  Pope 
attempts  to  press  his  particular  interpretation  on  the  Socinian, 
the  latter  claims  an  equal  right  to  choose  his  own  interpretation 
ot  the  text— he  tells  Mr.  Pope,  that  he  is  violating  the  principle 
ot  private  judgment,  and  that  he  should  not  monopolize  and 
rtppropriate  to  himself,  that  which  was  every  man's  birth-right. 
He  asserts,  moreover,  that  his  interpretation  is  more  rational 
than  that  of  Mr.  Pope,  who  proposes  a  doctrine  (he  will  say) 
opposed  to  human  reason,  and  to  common  sense.    When,  there- 
lore,  Mr.  Pope  should  propose  to  the  Socinian,  doctrines  above 
human  comprehension,  he  justly  claims  his  own  right  of  private 
judgment,  he  weighs  all  mysteries  in  the  scale  of  human  reason, 
and  taxes  Mr.  Pope  with  a  violation  of  his  hereditary  right. 

1  asked  Mr.  Pope,  how  he  could,  with  the  Bible  in  his  hand, 
convert  the  benighted  pagan  1  The  latter  in  search  of  truth, 
takes  up  the  scriptures,  reads  therein  several  passages,  which, 
lo  a  inind  not  endowed  with  spiritual  light,  may  appear  to  sanc- 
Uon  the  most  desperate  crimes  :  he  is  beset  on  all  sides  by  the 


THE    DOCTRINE    OF    PURGATOllT. 


107 


objections  of  deists  and  atheists— of  Voltaire,  Diderot,  Rous- 
seau, Julian  the  apostate,  Celsus,  Porphyry,  &c.  And  if  St. 
Augustin  had  to  write  four  large  volumes  to  reconcile  the  four 
evangelists,  is  it  not  plain  that  the  half-converted  infidel  must 
have  recourse  to  the  authority  of  the  church,  to  solve  all  his 
difficulties,  and  remove  his  doubts  1  or,  if  he  would  not  trust  to 
that  authority,  he  must  be  able  to  explain  away  all  the  objections 
of  the  deists — to  compare  and  examine  every  passage  in  the 
Bible ;  he  must  prove  the  authenticity,  the  integrity  and  the 
inspiration  of  the  scriptures,— and  here  is  a  task,  which  I  hum- 
bly conceive  Mr.  Pope  himself  is  not  adequate  to  perform. 
These  are  the  three  points  which  I  have  repeatedly  urged  upon 
the  attention  of  Mr.  Pope,  and  which  he  has  not  met  to  the 
satisfaction  of  this  meeting. 

I  now  come  to  my  direct  proofs  of  Purgatory.  I  shall  first 
state  what  is  the  doctrine  of  the  Catholic  church  on  the  subject. 
According  to  the  Roman  Catholic  faith,  we  believe  that  after 
the  Almighty  God  has  forgiven  the  sins  actually  committed  by 
man,  as  to  the  eternal  punishment  a  temporal  punishm'ent  may  be 
annexed  by  God  as  the  effect  of  sin,  and  may  remain  after  the 
eternal  punishment  has  been  remitted.  This  temporal  penalty 
may  be  inflicted  in  this  life,  or  may  be  inflicted  in  the  next. 
Thus,  after  the  fall  of  Adam,  though  his  sin  was  washed  out  by 
faith  in  a  future  Saviour's  blood,  still  death  remained  as  the  tem- 
poral punishment  and  conseqaence  of  the  original  sin  of  Adam. 
When  David  was  guilty  of  the  double  crime  of  adultery  and 
murder,  and  when  the  prophet  Nathan  announced  to  him,  upon 
the  authority  of  God  himself,  that  his  crimes  were  forgiven  by 
the  Lord  of  Hosts,  he  at  the  same  time  annexed  to  the  forgive- 
ness of  the  eternal  penalty  a  temporal  punishment,  for  he  declared 
to  David  that  his  adulterous  oftspring  should  not  live.  David 
wept  bitterly— he  bedewed  the  sheets  of  his  bed  with  tears,  and 
he  besought  the  Lord  that  his  child  might  live;  but  the  child 
died,  and  this  was  a  temporal  punishment  annexed  to  the  sin, 
after  the  eternal  had  been  forgiven.  Catholics  do  not  hold  that 
there  is  any  particular  fire  in  purgatory.  The  church  has  not 
taken  upon  herself  to  determine  where  purgatory  exists ;— all 
she  has  defined  in  the  council  of  Trent,  which  is  very  explicit  on 
the  subject,  is,  to  pronounce  it  an  article  of  faith,  that  there 
exists  a  third  place,  where  the  soul  of  some  go  after  death,  and 
where  they  are  detained  by  Almighty  God,  till  they  are  purified 
and  prepared  for  heaven.  That,  after  a  certain  detention  there, 
through  the  mercy  of  God,  and  the  prayers  and  suffrages  of  the 
faithful  on  earth,  they  are  received  into  heaven.  This' is  a  plain 
dogma.  It  has  nothing  to  do  with  racks,  tortures,  or  fires,  or 
many  other  things  with  which,  no  doubt,  in  th«  minds  of  son^e 


9 


■l 


!    I 


■I    ;l 


m 


ij  II 


108 


THE    DOCJKINE    OF   PURGATORV. 


piesent,  the  d...  unio  ol  purgatory  has  been  heretofore  associated. 

nnJTK''!";^'"'  '"'^^  y^'V'  '^^  ^"'^"^  ^'-^  the  proofs  of  purgatory, 
and  what  the  motives  of  credibility  which  induce  Catholics  tj 

S^V^M  Mh'^^r  •     ''^^^  '^"*  ''''  '  shall  quoteto  ;ou  i^ 
irom  fet.  Matthew,  ch.  v,  ver.  26,  26.  i  j       ^ 

"Make  an  agreement  Willi  thy  adversary  niiicklv  whilst  thm.  «.♦  ;„  .k- 

to  thee,  thou  Shalt  not  go  out  tVom  thence,  till  thou  pay  fhe  la^t  farS;"  ^ 
It  IS  very  clear  that  the  words  here  «  whilst  thou  art  in  the 
way,"  mean  wh.lst  in  this  life;  and  that  the  expression  whch 
follows,  "lest  thy  adversary  deliver  thee  to  the  judge,  and  the 
judge  to  the  officer,  and  thou  be  cast  into  prison,'^  fronXnce 

thou  Shalt  be  overtaken  by  death,  who  comes  like  a  thief  in  the 

h?.:^   ♦^.''•'''^  r^"  purgatory,  where  the  last  farthing  shall 
be  paid— that  is,  all  your  sins  must  be  expiated  by  suSerin.. 
be  ore  you  shal    be  released,  and  admitted  into  the^regions  ^f 

Ml'-  K  .r-^"''  T  *°  ^''""^  ''  P«'-ti'="lar  description  of  the  place 

to  vvhich  the  sacred  text  alludes,  but  I  leave  the  passage  to  make 

tsdue  impression  upon  the  mind  of  every  honorable  Protestant! 

32, Ve!     ^''''^'     '''"''  "''^  ■'  ^'°'"  St.' Matthew,  ch.  xii,  ver. 

for"it"n  him'Tut'he  t.?'T'^.'  "°^?  "-''^'"^^  ?^  ^^^  '^  '"-'  ''  «hall  be 

Here  our  Saviour  makes  the  utterance  of  a  single  idle  word  a 
sin  to  be  accounted  for  at  the  day  of  judgment,  "is  the  suppo- 
sit.on  violent  tlmt  a  man  may  suddenly  exi^re  after  the  expression 
of  nn  Idle  word.  That  idle  word  does  not  constitute  a  morta" 
sin  sufhcient  to  damn  him  for  ever ;  it  is  that  species  of  sin  to 
which  the  prophet  alludes  when  he  says,  that  the  just  man  falls 
seven  times  a-day.  He  could  not  be  a  just  man  if  these  wee 
mortal  sins.  If  then  a  man  be  suddenly  carried  off  in  an  apt 
plectic  h  ,  and  cannot  enter  heaven  on  account  of  the  utterance 

Th.  1  'l"!?  •  7    ^  S'^'T  "^^^^  ^'^  S°  '•    ^  ^^S  leave  to  refer  you  to 
the  1st  Lp.stle  of  St.  Paul  to  the  Corinthians,  iii,  8, 12, 13, 14,  Is! 

Jl\??r  ^^  '''''''  Pi''"^"^'''  ,^"^  '^«  '''^"'  "'^tereth  are  one.     And  everv  one 
f,n.n  ..      r  'T""'^  according  to  his  own  labour.     Now  if  fnVma^Tdd 

!>r  u^:r  t.  irl'r.±;r'&'/  ^^^^i  «f  ^he  U'shan  dedaT;:;; 


he  himself  shall  be  saved,  yet  so  as  by  fire." 

I  may  here  remark,  what  I  shall  prove-that  of  seventeen 


THE    DOCTRINL    OF    PURGATORY. 


109 


holy  ratners  of  the  2d  3fl  AtU   .,^.,1  r.u 

woislshall  hereafter  iiive  von,?     f     "^"*'"'«^' ^''"^n  who«e 

of  that  doctrine,  I  will  (hen  nol  r,      i    .      "!"  '^^'^  '"  ""PP"'"' 
shall  „e.vt  .fer  ;ou"''2rc'„;i;t:Jr!fl/'>-'  '  -  -o-S-     • 

lifcLy  the  spirit  t„;*'^raCi°t,'  rJ^ptri^"';-,'"''^^^^^  ■» 

were  in  prison  ;  who  in  time  nast  bad  h  -Pn       P'^?'^,''''*"'  ^p  those  spirits  wlio 

of  a  third  place.     The  creed  sw,  ^h^.  rl     °<=,''"»"'ledj;ment 

ChU  intend  Ims  Lcito  cJill!  "'"""'  """"''''" 

Our  Saviour  says.  Matt,  xii,  32, 

1»  ta-g,ve„  l„,„,  neither  ,„  „„.  „,Sj  „„,7,';',;\'  S^cort"'  "  "''""  °'"     . 

pas!;;°  f  .!:•  st^^fr  r&fr-.,;:  r,d  t"-^  "-  '^ 

argunicnl  of  Christ  haa  In,.  iT^f^  •  '"  '°™"''  *« 

would  be  equalljrpotibl  t'    ,:r;„r'  .Vele"  "i"  ,""  "''1^  ," 

.he  2dL„k7M:cabeexU-  43"  ?'"•"'.'''''  '^"°"'"t'  •■™'" 
that  Judas  Maccabeus       '  ""  "  "'""  '■'™'-''"'> 

«alem  for  sacrifice,  to"r;  offered^  foTZ  Z"'7ll''T^"J''  «^  '^"^'^  ^o  Jeru- 
reljHiously  concerning  tL  resurreSLn  "  '^  '''  ^'"^'  '^'""^'"S  ^«»  '^"^ 

^e  J^^  '^^'li;^^!^:^y^^^^^^^  thought  to  era,  t., 

10 


I  ■ 


l;i 


110 


THE    DOCTRINE    OF    PURGATORY. 


i  ' 


! 


!  I 


P-: 


I  om  well  awnre  that  wo  shall  hear  nrgiiments  urged  agniniii 
(ho  caiionicity  of  this  book.  But  I  shall  only  use  it  as  an 
historical  testimony  for  the  present ;  and  as  such  it  proves,  that 
Judas  Maccabeus  oflerod  up  prayers  for  the  dead,  *'  dcenrjinw  it 
n  holy  and  wholesome  thought  to  pray  for  the  dead,  that  Iney 
may  be  loosed  from  their  >jins." 

As  an  historical  record,  li  testifies  that  the  practice  of  praying 
for  the  dead  existed  among  the  Jews.  \Vhen  Christ  condemned 
the  fnbles  and  inventions  of  the  Pharisees,  why  did  he  not  point 
his  in<lignant  censure  against  this  practice,  and  condemn  (his 
portion  of  the  public  .worship  of  the  Jews  as  superstitious,  or 
unjustifiable?  I  would  wish  nuich  that  Mr.  Pope  would  adhere 
to  strict  argument  and  logical  deduction.  It  will  be  in  vain  for 
him  to  meet  direct  arguments),  drawn  from  Scripture,  and  from 
the  practice  of  the  church  during  the  first  five  hundred  years  of 
the  Christian  a^ra,  by  an  historical  guihble.  Such  a  subterfuge 
exposes  (he  weakness?  of  his  arguments. 

I  shull  now  proceed  to  lay  before  you  various  quotations  from 
the  fathers  on  the  present  subject,  and  I  pledge  myself  to  their 
accuracy  and  autheniicity.  TertuUian  says,  De  Corona  Militum, 
p.  209, 

"Amon?  Ilic  Apostolical  traditions  received  from  our  fathers,  \ve  have 
oblutions  for  tlie  dead  on  tlie  anniversary  day — oblationcs  pro  defunctis  annua 
die  t'aciinus." 

in  his  treaties  on  Monogamy,  cap.  x,  p.  555,  he  thus  advises 
a  widow — 

"  Prny  for  tlie  soul  of  your  departed  husband,  entreating  repose  to  him  and 
participation  in  the  first  resurrection — making  oblations  ibr  liim  on  the  anni- 
versaries of  his  deatli,  which,  if  you  neglect,  it  may  be  truly  said  of  you,  that, 
as  far  as  in  you  lies,  you  have  repudiated  your  husband." 

And  addressing  widowers,  he  says,  exhortatio  ad  castitatem, 

cap.  ix, 

"  Reflect  for  whose  soul  you  pray — for  whom  you  make  annual  oblations. 
Pro  cnjus  gpiritu  postules — pro  qua  oblationcs  annuas  reddas." 

The  holy  Father  and  Martyr,  Cyprian,  who  lived  in  the  2d 
century,  says, 

"Our  predecessors  prudently  advised,  that  no  brother  departing  this  life 
should  nominate  any  churchman  his  executor;  and  should  he  do  it,  that  no 
oblation  should  be  made  for  him,  nor  sacrifice  ollered  for  liisrepose— of  which 
we  have  had  a  late  example,  when  no  oblation  was  made,  nor  prayer  in  his 
name  olfered  in  liie  church." — Epist.  i,  p.  2. 

And  ajiain — "  It  is  one  thing  to  be  a  petitioner  for  pardon,  and  another  to 
arrive  at  o^lorv  ;  one  to  be  cast  into  prison  and  not  to  go  out  from  thence  till 
llie  !a«t  farthi!!2  bo  rinjil,  and  iinnthtT  to  receive  at  once  the  reward  of  faith 
and  virtue ;  one,  in  punisliment  of  sin,  to  be  purified  by  long  suflcring,  and 
pursTcd  long  by  fire— and  another  to  have  expiated  all  sins  by  (previous) 
suffering;  one,'in  fine,  at  the  day  of  judgment,  to  wait  the  sentence  of  the 
Lord;  another  to  receive  an  immediate  crown  from  him." — Epist.  cv,  p.  lOS. 


Ill 


t 


THE  DOCTRINE  OP  PUROAIORT. 

Origen  (Ilo^i,^  0.  in  !.:,„<,.  ,„,,„  ii.  , 

"lie  that  i«  nave  im«iiv,.,i  1...  r  .       .  ■^ 

U.e  n«t..ro  ofK-.d  tl    t  I,l"n  e  ,  L  m/rr  ^'r^f  'V"'  '>""  *"  '""'  -^"y  thins  of 

andas'tliefumaco  tri-tl,  "2    «„iu    ?  ''V*  ''■''"^''  '*  '*"'<'  »"  hn  pure. 

at  that  place,  who  sl.all  bri,,!P^,  „nv°o„rNJ;  L*'      "I'V"  '«"  "«  «'•""  arrive 
ev.l  the  lire  shall  ,,„r.fy  as  it  doPsTuM  ?  1'"'.  ''I.""  "'"^  *«  ^''i'  i  «''i» 

Me  that  takes  «i  I,  l.lm  more  fjS        r' ^^i'''''.'' "''"''  '^'^'^'"n"  I>i«re V'old 

should  the  whole  mass,  be  lead.  iLT   nU  t  ..  ^  '"•"''^•"<'«".  remains.    ^Dut 


should  the  whole  mass  bo  loTfl  »h..?  .   '  ''"  ' '^"""ii,  remains.     Uut 

•tl.  ,..,  ..„„..,,  ...^       ^.^  '"'' :,  t'',  ;S  ""If  •-■•^i'l'-ience  what  i.  writtJn 

II   K  ifl  lea  I  m  i|,e  uu^u^y  waters.'— Ex(mI  xv 
that  matter  w.#.l.  «.„' ."*'•.  *V 


'■^'    ■■■una    l^t;    lUiliI 

the  sea  eovered  rhnm  .  iiwx..    ' 

•0.  Sin  in  its  SatiTi;  &o';i;;.n:x;';£,:t'"^  waters.':^,„;i:- ; 

Vpostle  8ay«  is  bnilt  up  by  nil  LV?"!  .7  '1 ':!;«  ^<?n8umc8,  and  which 


I.';,  Apostle  say«  is  b,.iV ^p^  by       nor"    wl  n    "'''  'T  ^•'?"«"'"'^'''  ""'«  «"  ''ch 
bu.dwood.l,a;,„„d.st,,biyc.'ZrCor  hi   12     v'i^T'    ''"  'T"''«»ion  of  Christ 
that  Hirreare  some  sins  so  li.'htariob™V''"'''' '.""."''''''' 'y-''^*^. 
wl.cn  fire  .s  set  it  cannot  dwclT  m"'-?.,      .  ;  "'''■5''"^  '?.  «'"'''''«  '  «»  "  ''i^li 
'"I'norari;  that  there  are  oh  rV   .'7       ""'i"!'"""""""t>'8 'i'"  non  imtest 

b.|.  a  litti;  .„o,o  sio;vi;'t\.;'n'  t  dte:  ,^1 ,7'  "''"'f''  ^''«  ''"'■  --'y  ^onsiiM  r, 

which,  accordin..  to  the.  d.  VL  nf  o  ;   '     V  ""''■  °""''«  "-esemljle  wood,  in 

8M!.s.anceo,.whT..hto;L^7'n^eX;.^:'^'-  ""'  '^'■^^"^'''  ""  "■'"•"<'^nt 
cxporM^nces  a  jnst  des-ee  of  p„nis!m,e!,f        '  ' '"  P'''^P«'"«"  t«  its  character. 

reef  ;^:^^ft?:.;'t!;|^^J«£^;;;t^  -  virtues  or  vice,  shall  we 
we  know,„o|y  committed;  orVhu    we  ho  n   '•  T'"?  • "  '"^S-v;"  to  us  which 

recc,ve  the  reward,  of  our  Virtu  :i7N..illi'''''  "''  ^""'  '""''«  '""^  "ot 
f>r  our  .«,ns,  and  recive  the  Rewards  of  n  J  h«-«"sc  «-e  shall  suffer 

fecundation  of  Cliiist  von  shni  I  avc  Sit IJo nit  ,  r'T','  ^^''^  ""  «"  '^e 
stones,  but  also  wood,  and  hay  an  "  ,bhL  "  'f  ,  ""^  "''"' ""''  P'"'^^*""' 
sa.r,e  shall  be  separated  from  the  h  if  u>  n"'  ''°  ^■""  "-"f"-'*-''  "  '>«"  «'^e 
your  wood,  and  hay.  and  stuhbe    to  dcfil^7•"' "'"/'' '^  ^^'^h 

account  of  thoseincumbrancesrcceivVr^o.-.'r'"-'''''"  °^  ^°'^'  «••.  on 
a-ul  precious  stones?  Neil5  ^11^  C" t  "l ''''  ^or  your  gold  and  silver, 
committed  to  the  fire,  which  shalrnnll-'  l".  r  T'""'""'  ^'«'"'  that  you  be 
to  those  who  can  cornSon  !  i'""-? ''^ ''-''^  '"«f«''ials:  for  our  God 

bu.lr-wood.  and  hay,  and  stubble      S^r        r^  the  creature  has  h.mself 

thus  writes—  ""'  ^""P"'"  ConstanlW  the  Grial, 

ratS  "tZZ:  hi?  &  dLtXS"!  ■"■° '"'!,  ""I'" '" '-«-  «r  ".i. 

surrounded  hv  »he  „,,..,:.  .^1-"^^!^  ''"*  g""''t'".  the  ministers  nf  Qod 
and  with  prnyeVs  pe  'fbmi«l  t^  ""'""''  "''^""^'^^  '"'"  the  middle  .pace 
Pmice.  rep'osi^ng  i.rhis  coffin  vas'^^r/'ll'T  "'  :''V'-"«  ^vorship:  the  biScd 
people  in  Ucc^twitliirprXnouE  '"^'J-^  f^^i^'.-s;  when  the 

-heaven  for  his  sou,;  in  Ih^sirt/^rtietrtt^^^^^^^ 


» ■ 


.    I  1  f    '3 


i 


it  (I 


ijfl  Kl: 

'  1 

■I  :{ 

■ill;  1 

'. 

112 


THE  DOCTRINE  OF  PUROATORT. 


xterminatioii,  but  il  uenoies  expurgaiion,  aciommii  lu  mc  t.Afjn.amuii  wi  mc 
postle ;  '  If  any  man's  works  burn,  he  shall  suffer  loss ;  but  he  hiniself 
hall  be  saved,  yet  so  as  by  fire.'— (1  Cor.  iii,  15.)— Com.  cop.  ix,  Isaiah, 


religions  pnncc.  God  thus  gave  him  a  place  near  the  bodies  of  the  holy 
Apopllcs,  in  order  tiiat  he  may  enjoy  tiieir  blessfd  fcllowshin,  and  in  thi  ir 
temple  bo  associated  with  tin;  people  ol'God.  He  wouhl  thus  also  be  admitted 
to  a  participation  in  the  religions  wtt  s,  the  mystic  sacrifice,  and  holy  suffrages 
of  the  faithful."— De  Vita  Constant.  Lib.  xi. 

Arnobius,  the  master  of  Lactantius,  and  rhetorician  at  Sicca,  in 
Nuinidia,  who  lived  about  the  end  of  the  3rd  century,  thus  writes  : 

"Why  were  the  oratories  (of  the  Christiana)  destined  to  savage  destruction, 
wherein  prayers  are  off-red  up  to  the  sovereij:;n  God;  peace  and  pardon  are 
implored  for  all  men,  magistrates,  soldiers,  kings,  friends,  and  enemies,  for 

THOSE  WIIO  ARE  ALIVE,  AND  FOR  THOSE  WHO  HAVE  QUITTED  THEIR  BODIES  ?" 

St.  Basil, 

"  The  words  of  Isaiah,  'Throush  the  wrath  of  the  Lord  is  the  land  burned,' 
(ix,  19,)  declare,  that  things  which  are  earthly  shall  be  made  the  food  of  a 
pimishinf  fiie  to  the  end,  timt  the  same  may  receive  favour  and  be  benefitted.' 
'  And  the  people  shall  be  as  fuel  of  the  fire.'- (Ibid.)  This  is  not  a  threat  of 
extermination,  but  it  denotes  expnrgalion,  accordin^to  the  expression^ of  the 

H  "  -     '  L    '  '-  L         "• 

shall 

Ton\e  i,  p.  554.  ^, 

" '  And  the  light  of  Israel  shall  he  for  a  fire.'— (Isaiah  x,  17.)  The  operative 
powers  of  fire  are  chiefly  two— it  enlightens  and  it  burns.  The  first  is  cheerful 
and  pleasant— the  second  bitter  and  afflicting  The  prophet  adds, 'and  he 
shall  sanctify  him  in  a  holy  fire,  and  consume  the  glory  of  his  forest  ns  grass.' 
He  here  shows  the  nature  of  the  fire— it  enlightens  and  purifies.  But  how 
does  this  fire  purify,  if  it  consimies  ?  Truly,  since  our  God  is  called  '  a  con- 
Burning  fire,'  he  will  consume  the  wood,  and  what  vices  arise  from  matter 
which"adheres  to  the  soul  in  the  flesh,  not  in  the  spirit.  And  when  the  fire 
shall  have  consumed  uU  the  wood  of  sin,  as  it  does  grass,  then  that  matter 
being  destroyed,  which  was  fuel  to  the  ciiastising  fire,  the  prophet  says, 
'The  burnt  mountains  shall  repose,  and  the  hills,  and  the  thick  lorests,  and 
the  consuming  fire  shall  cease  that  fed  upon  them.' "—Ibid.  p.  563. 

I  do  not  envy  Mr.  Pope,  if  he  deem  his  private  judgment 
superior  to  the  texts  which  I  have  quoted,  and  to  the  judgment 
of  the  holy  Fathers  for  five  hundred  years.  I  defy  him  to  answer 
the  following  syllogistic  argument : — Either  the  Fathers,  at  the 
period  when'^they  wrote,  published  that  which  was  the  established 
belief  of  the  Catholic  church,  or  they  did  not?  If  they  did 
piiblish  what  was  the  doctrine  in  their  time,  then  such  doctrine 
must  have  been  true,  since  the  church  is  acknowledged  on  all 
hands  to  have  been  pure  in  the  primitive  ages  of  Christianity  ? 
If  the  Fathers  published  that  which  was  not  the  established 
doctrine  of  the  church,  why  did  not  the  pure  church  protest,  and 
not  sanction  error  by  her  silence  ;  and  why  did  not  the  heretics 
protest,  against  whom  those  doctrines  were  advanced  1 

Mr.  Popi;  rose  and  said, — My  learned  adversary  commenced 
his  observations  by  addressing  himself  to  our  fears.  He  spoks 
of  the  dreadful  idea  of  being  hurried  instantaneous.y,  either  into 
the  presence  of  Infinite  Holiness,  or  into  the  regions  of  eternal 
wo.  In  order  to  alleviate  those  fears,  he  proposes  to  us  the  fire  ol 


THE    DOCTRINE    OP    PunOATORl 


lis 


L"T  ?7J        '' ;'  '!''"■«"""»'• '"  '■'^'"^  ""-  -^h'Tch  or  Homo  (ells 
convince  an  .gnorant  man  that  the  Bible  i.s  t^  word  of  CoH  ? 

f ::  t'  a-i'i -■■  T;:r  trj S-S- 

■fselt  to  the  consc.enco,  as  havinij  the  impress  of  diZpTn,.K 
engraven  upon  it.  I  again  ask,  did  not  m!-  I^^g^Le  ^^d  t 
myself  appea  to  the  private  judgment  of  the  individual  ?     Mr 

^r-f/::r.i:;!;:o=:=~^^^^ 

in  order  to  show,  that,  while  the  eternal  punishment  of  sin  i^  fW 

sion,  and  cause  the  adversary  to  blasphenief    The  Zds.yl 

suffer  ...yfaithfulncsi'to  fanr-plL'l.xixlx  lo,  3^  ''''^  ''""  ''''"'  "°' 
l>e  reSrve^^^Het  xii.t"  "'"'"  '"  '^^"'  ""'  ^"^''"^S-  every  son  .vhom 

wh^l^  '''°"''',  ''',*''  •''^"^"'^  ^"^'  •»  ^'«  infinite  wisdom  .ees  fit 

Det'will  elnd  th^r'^^T^''""'^^^  ^""^  supposing,  that  the 
mean,      L  that  punishment  mlo  another  world?     By  no 

op  nion'  IhoLh  "''  *^'  '^'t'''  S'-^""^  '"  «-'M>t"'-e  for  an 
o^nion,  altogether  so  unworthy  of  the  character  of  Cn.l      Hf- 

niturp!nK'*fi''  '^f  '^'  '^"••^^  «*'  ^'^'n«  l'^«  notd'efined  tie 

sta r  tha   the  h'  '^  ^r^'? ?•     ^"'•^•""^  Bellarmine,  hou^ve^^ 
states,  that  the  damned,  and  the  souls  in  purgatnry  are  tor.nented 

10* 


11  'x  'i 

\t  i 
If  >l( 


114 


THE    DOCTRINE    OF    PURGATORY. 


^ 


in  the  snme  firo,  iiiul  }et  Mr.  Magiiirc  has  informed  us,  Ihnt  the 
doctrine  of  pnryiitory  is  ii  most  comfoitahlo  doctrine !  !  The 
Upvorend  (Jontlommi  has  quoted  the  lifih  of  JVlatlhew  and  2Gth 
verse.  It  eerlaiiily  appears  to  mo  strange,  that  a  doctrine  of 
Kuch  importance  .shonhj,  in  the  very  tirst  instance  be  made  to  rest 
npi>n  a  parable,  the  very  exphinalion  of  which,  ns  given  by  Mr. 
Maj^nire  himself,  proves  that  it  is  paraboHc.  I  shall  now  examine 
it,  and  set  bel'ore  yon  its  true  meaning.     The  passage  runs  thus, 

"Mnko  na  a<xrrcm«'nt  witli  tliy  advcrpaiy  r|uiclily,  whilst  thou  ait  in  the 
wny  with  him,  lest  porhaps  the  adversary  dtlivor  thee  to  tiic  jadj;<',  and  (ho 
jiid^c  dtlivcr  tliee  to  the  olUccr,  and  thou  he  cast  into  prison.  Amen,  I  soy 
unto  thee,  tliou  shult  not  go  out  iVoni  tlicnce,  till  thou  pay  the  last  farthing." 

I  argue  thus  ;  if  the  uttermost  farthing  be  paid,  then  aic  the  sins 
of  the  individual  not  pardoned ;  for  where  the  uttermost  farthing 
is  paid,  there  can  be  no  pardon  wanting;  and  on  the  contrary, 
if  the  sins  nrc  pardoned,  then' is  the  uttermost  farthing  not  paid. 
My  friend  talks  of  the  iionesty  of  his  views  and  intentions, 
und  of  his  candour  in  giving  his  opinions :  I  trust,  that  I  can 
a|)peal  with  equal  conlidetice  to  the  integrity  of  my  conduct. 
IMy  view  of  the  passage  before  us  is,  that  the  punishment,  of 
wliich  our  Saviour  speaks,  is  eternal  in  its  duration.  The  Ke- 
deemer  app<  ars  desirous  of  showing  in  the  jiariible,  that  there 
can  be  no  hope  of  escape  from  that  place,  which  he  designates 
♦*  prison,"  to  that  individual  who  dies  in  the  rejection  of  the 
gospel.  Several  considerations  arc  lilted  to  show  us,  that  the 
punishment  of  which  the  Saviour  speaks,  is  everlasting.  The 
glory  of  God  is  infinite  ;  our  debt,  if  not  remitted,  infinite;  the 
sinfulness  of  sin,  infinite.  Even  according  to  the  standard  of 
this  world,  an  offence  is  considered  to  rise  in  magnitude,  in 
proportion  to  the  dignity  of  the  individual  against  whom  it  is 
committed ;  a  libel  upon  the  character  of  a  private  person,  is 
treason  when  committed  against  a  sovereign.  The  God  against 
whom  we  have  rebelled,  is  King  of  Kings,  and  Lord  of  Lords  ; 
our  sins,  therefore,  being  committed  against  infinite  Majesty, 
unless  blotted  out,  in  the  atoning  blood  of  Jesus,  nnist  for  ever 
remain  against  us,  and  call  down  an  interminable  retribution. 
I  shall  quote  a  passage  from  a  note  in  the  Douay  Bible,  which 
fully  justifies  the  view  that  I  have  taken  of  the  expression,  "«n/i7 
thou  hast  paid,"  which  implies  that  it  shall  never  be  paid.  The 
comment  is  on  Matt,  i,  25. 

" '  Till  she  brouglit  forth  her  first-born  son.' — From  these  words,  Helvidius 
and  others  heretics  most  impiously  inferred,  that  the  blessed  Virgin  Mary  h«d 
other  children  besides  Christ.     But  St.  Jerome  shows,  by  divers  examples, 

..•»«  .....^  ^..^>«  w^>.f.>...  «..    &..^f  «^  .  .>..^w......  ..  H...  ..  ...ii..i..,..   ..{  ..I,,  ms.ki..^  *«c>*itit  txttiyftf^ 

the  Hebrews,  to  denote  by  the  word  until,  only  tohat  is  done,  without  any  re- 
gard to  tke  future;  'I'hus,  it  is  said,  Gen.  viii,  6,  7,  That  J^oah  sent  forth  a 
loven,  which  went  forth,  and  did  not  return,  until  the  waters  were  dried  upon 


THE    DOCTRINE    OP    PUnOATORr.  U» 

lhr,n  ...<!,  .,/,«•„   Hit  /J„  W  ,  '  S  T  '/''■'  I'  f>oocau»l..,  because  not  on,  «/ 

I...  o„..,„,o,  arc  Hulwlurcl  /     Yen,  nn'llV al|Ttr,.io  • .' '      "    "°      '^'"'      *" 
Mr.  Muj^u.ro  reforrod  to  tho  passage  in  Matt,  xii,  32. 

lb...ve..  hi..,  „e.,h,...  i..  t,...  .volhi;';. 0^:2  trLl'll;'^::!';  "  '"'""  ""'  '^ 
NoNV,  Ibocr  to  observe,  that  the  phrase,  'Mhis  uorhl  "  nn,l 

tint  thcr^'lH.,V"L^;^'ir;^;.,  ;;;;;""-j;  ^'f'"';r  •""""'^' 

«nipt.ne  .vi.h  scripture,  .pirituah;n^:;';i.,     pi  -S;  ,;;:"''"- 
passage  with  another.     Thus  in  Mu\-  i  i  90  '         i     .^  ^>  '"'^ 

' "I"'--  "="i-  .1-  .i„i;"g;,'„;;';!|  !,';;,';;  ;;;■;;•,  '-m  .;.■;,  ,■"  1-.  u-. 

f'"  "1^.  sin.  whid,,  ...c.  un;:T.u:,;rvi ,.,;.:;'  ,t7-;;;''';r'' 

i"  Ihe  siht  of  God      It  sho     l"  i'""'  ■■""  ""■'  """">" 

olall."— 'xi,  10.  '    ""•""•''  ■'J' *"•  James,  "  to  be  guilty 

.i.o^ii;St-i,trv™"  g;';.;,''",'  ■■?*•",«  "".^'-"  '■"'■■™*  "-o 

r<'|-nre, I„.  il,i,d  dim  p,-    r,      ,■       /?'  .  *'''  "l'i'""<^"t  has 

l>-.-a.ory.     Wll'ic  lflX>m^iC^:rl^Z,  ""'  ^"''''r 
>vork  ;"  it  is  niariitest  th,t  <L  ■  ,  '  ''^  ^''^'O  "Jan's 

'-'W.     Tl,e,.o  i^no  at^;i'y:: 'tCe  thT,""''  ""'  ''"^"■ 
limsB  sins  for  which,  iu-coidln     A  si     ii         """^  "'"  '■°"""" 

*-..'>.  .ho  fire  or;':n;;™t"r,:-';if :?";::;  •- '™-  s- 

;■  £.<..,  man-,  „■„!.  Vv.ll  b,,  „„„|„  „„„if„,  „j.,.,,^,  ,„  /.^  .,  „ 

.ha.  the  fire  b  a  fire  of  fri^F.  llo,  orpurg^ol""' '""  '""  ="""' 


I   i! 


I   ^1 


116 


THE    DOCTIIINE    OF    PURGATORV. 


Further— it  is  the  work,  the  doctrine  of  the  individual,  which 
is  to  ho  tried  in  this  fur,  and  not  his  soul.  The  minister  of  the 
gospel  is  not  to  add  fo  its  fuuduinental  truths,  but  to  preath  it  in 
all  its  native  simplicity ;  while  the  man  who  corrupts  it  with 
false  |)hilosophy,  and  builds  upon  it  wood,  hay,  stul)hle,  if  he 
holds  the  head  Christ  Jesns^  will  be  saved,  yet  so  as  by  tire  ;  that 
is,  with  extreme  diiriculty. 

My  friend  referred  to  the  first  of  Peter,  iii,  19,  20. 

"Christ  nlsodit-d  omc  Cor  our  sinH,  the  just  for  the  unjust,  that  he  might 
ofTer  us  to  fiod,  heiiif;  ,  it  to  ileuth  indeed  in  the  flcBli,  luit  enhvcned  in  The 
spirit,  in  which  also  coinin<;,  ho  prcnclied  to  those  spirits  whic h  had  been 
flOMii)  lime  incredulous,  when  they  awaited  for  the  patience  of  God,  in  the 
days  of  Noo,  when  the  aik  was  bnii<iing,  wherein  a  lew,  that  is  eight  souls, 
were  saved  by  water." — Douay  Bible. 

Mr.  Maguire  is  aware,  that  according  to  the  church  of  Rome, 
onhj  two  descriptions  of  persons  go  to  purgatory  ;  those  who  die 
in  venial  sins,  or  those  who  die  absolved  from  the  guilt  of  mortal 
sin.  In  Roman  Catholic  catechisms,  mortal  sins  are  enumerated. 
The  character  of  those  persons  who  perished  in  the  flood,  as 
described   in  the  book  of  Genesis,  proves  that  they  died  in 


mortal  sin 


"God  seeing  that  the  wickedness  of  men  was  great  on  the  earth,  and  thai 
all  the  thoughts  of  their  hearts  were  bent  upon  evil  at  all  times,  it  repented 
him  that  he  had  made  man  on  the  earth." — vi,  5. 

Again:— "The  earth  was  corrupted  before  God,  and  was  filled  with  ini- 
quity,  and  when  God  had  srer>  that  the  earth  was  corrupted,  for  all  flwh  had 
corrupted  its  way  upon  the  earth,  he  said  to  Noe,  'The  end  of  all  flesh  is 
come  before  me;  the  earth  is  tilled  with  iniquity  through  them,  and  J  will 
destroy  them  with  the  earth.'  "—11,  12,  13,  and  14  verses. 

My  opponent  cannot  say  that  they  received  absolution  ;  they 
despised  Noah,  a  preacher  of  righteousness,  and  were  over- 
whelmed in  the  flood,  the  guilt  of  mortal  sin  being  fi»ed  upon 
their  heads. 

Mr.  Maguire  says,  Christ  went  and  released  those  people  out 
of  prison.  Look  to  the  text.  Did  we  even  suppose  that  the 
passage  referred  to  purgatory;  it  is  merely  said,  that  He  preached 
to  the  spirits,  but  there  is  no  mention  whatsoever  made  of  .heir 
having  been  delivered.  My  view  of  the  passage  is  this  :  Chri.st 
was  raised  from  the  dead  by  the  power  of  the  Holy  Gh  ist,  m 
which  spirit  he  preached  to  the  Antediluvians  ;  to  the  spirits 
ev  (fohiKi  "  in  prison  ;"  (not  which  were  in  prison,  as  the  Douay 
Bible  renderK  the  expression,)  either  in  the  spiritual  prison  ot 
ungodliness,  M'hen  Noah  preached,  or  else  in  the  prison  of  hell, 
when  Peter  wr.tc  Christ,  through  the  instrumentality  of  Noah, 
prt'arhed  be{o<t  'e  f^ood.  The  Holy  Spirit,  though  not  so 
a!)!uion!itiy  v  .■I'rij:  -eti  till  t::e  \.hnstiai:  ;'  cnsuiioii,  was  always 
with  the  church  of  God.  Tiie  view  of  ihv  passage  entertained  by 
au  authority  which  Mr.  Maguire  respects,  coincides  with  mine 


THE    DOCTRINE    OF    PURGATOIir.  H? 

Tho  v.neral.Ie  Wede,  who  lived  mon,  than  one  thousand  venrs 

WTO  then  unbeli«vi„.,,  ttn.Vlm.l  oaZi  v    ";'"''- '""' I''"""''/"''  '"  »'""'  »^h" 
W.U  in  Noah,  and  in  I  K^r  s  o f   h "    .ll^  '      '  7'['  ''"'  ">'  '""  ""'y  ''^P'"'. 

."-Sl't  hr  convert.,d  to  bvUvr  nmnner^-l.'n    .„  I  "'  "•"'  ""'"'  "'"»  ""y 

umiintrs.  — i<  ul.  in  Loco.  sec.  ii,  p.  806 

wicked."  °      ^"  ''"'''''''  '^''''"-•'"  »«»"  to  f"'l  into  the  hands  of  tho 

going  away  f,o,„  „,  SruSdS,  raS    Zm.'S^  "r"''  '^'  '"''"^'  »'"'  ""•" 

...  .ho  .i„.  of  .e„  the,  »ur.,cyss,.r;utit;ri;' « i„^,i!r/i: 

Maicabees^  Twould  ask  ^id  r'i"f' 'f  '^  ^"■™''  ''"°''  »' 

.weifth  or  M.ccab:";t  'It  ;t;  rtr"^T'2''° 

posed  .0  ,„e  in  »  m/„„er  beco2"  a  s'c'hoh,  •^b^.fri;  ''.I'™- 
shut   Mr>    „„   •  •  ,  ^t"ni^  a  hcnoiai  ,    t)ut  1  nave  Fip*»p 

S  peasant.      My   fnend   has  quoted   largely   from   the 


■'•    'l\ 


t:      i 


I      I 


t 
1    I 


118  THE    DOCTRINE    OF    PURGATORr. 

Fathers.  I  beg  to  remark,  that  M.  Trevern,  lately  promoted 
from  the  bishopric  of  Aire  to  tliat  of  Sirashurgh,  ([  need  not 
a<ld,  a  Roman  Calh<jlu;  divine)  honestly  admits,  that  Jesus 
Christ  has  communicated  no  levelation  to  us  concerning  purga- 
tory, and  observes — 

"  Hud  it  been  necessary  for  us  to  be  instructed  in  such  questions,  Jesua 
would  doubtless  reveal  the  itnowledgeof  thcin  ;  he  has  not  done  so;  we 
ciin,  theretbre,  only  form  conjectures  on  the  subject,  more  or  less  probable." — 
Discuss.  Amic.  Vol.  ii,  p.  242. 

The  celebrated  Roman  Catholic  Bishop  Fi.<)her  inform  us, 
that— 

"In  the  ancient  Fathers,  there  is  either  none  at  all,  or  very  rare  mention 
cf a  purgatory:  tiiat  by  the  G recians  it  is  not  believed  to  this  day:  that  the 
Latins,  not  all  at  once,  but  by  litde  and  httle,  received  it,  "  pedetentim,"  step 
by  stop ;  and  that  pnrgatonj  being  so  lately  known,  it  is  not  to  be  marvelied, 
that  in  the  first  times  of  the  church  theru  was  no  use  of  Indulgences,  seeing 
these  had  their  beginning,  ajler  thai  men  for  a  while  had  been  affrighted  tcith 
the  torments  6/ purgatory.^^ — IlolK-ns  Assert.  Lutheran  ConfutuL  Artie.  18. 

Cardinal  Cajetan  observes — 

"If  we  could  have  any  certainty  concerning  the  cigin  of  indulgences,  it 
Avoiild  help  us  much  in  the  disquisition  of  the  truth  of  purgatory ;  but  we 

HAVE  NOT  BT  WRITING  ANT  AUTHORITI,  EITHER  OF  THE  HOLT  SCRIPTURES, 
OR  ANCIKNT  DOCTORS,  CREEK  OR  LATIN,  WHICH  AFFORDS  US  ANT  KNOWLEDGE 

THEREOF." — Cap.  2,  delndulg. 

And  Alphonsiis  de  Castro  writes, 

*'.'V/(»>it/  tbi»gs  are  known  to  us,  of  which  the  ancients  xvcn^  altogether  igno- 
rant, as  imrgatoiy,  indulgences,"  i^'C, — Adv.  Ho-'or.  L.  12,  Tit.  Furg.  t'.  258. 

We  have  Cyprian,  Termllian,  and  various  other  quotations 
from  the  Fathers,  overturning  those  which  have  been  adduced 
by  my  friend,  did  time  ptrmit  me  to  repeat  them.  But  I  would 
briefly  ask,  why  did  Polycarp  specially  treat  on  the  resurrection 
of  the  dead,  and  yet  wholly  omit  the  doctrine  of  purgatory? 
(Epist.  ad  Philip.  §  U,  v,  ii.)  Why  did  Ignatius  assert,  that 
only  two  states  in  the  future  world,  a  state  of  death,  and  a  state 
of  life,  are  set  before  us  ;  so  that  every  one  who  dies,  goes  to 
his  own  proper  place ;  and  why  did  he  not  make  the  slightest 
allusion  to  a  purgatory,  if  he  believed  in  it? — (Ep.  ad  Magnes. 
§  V.)  Why  did  Athenagaras  write  a  treatise  on  the  Resurrec- 
tion of  the  Dead,  and  yet  make  no  mention  of  purgatory  1 — De 
Resurr.  Mort.  in  Oper.  pp.  143 — 219.     Cyprian  says — 

"When  on"'.' we  have  dopartcd  hence,  there  is  no  longer  any  place  for 
repentance — no  longer  any  cffeclh'encss  of  salisfacUon.  Here  life  is  either  losl 
or  held  ;  hero  we  may  provide  for  our  eternal  salvation  by  the  worship  of  God 
and  tin;  fruitfuliieps  of  faith.  Let  not  any  one  be  retarded,  either  by  sins  or 
by  length  of  years,  from  attaining  to  salvation.         *         *  *         +         ♦ 

To  hiin  who  believes,  a  salutaiy  indiil  :e;iee  is  gmntcd  from  the  Divine  pity; 
and  iniinediattiy  after  death  he  passes  to  a  blestcd  iminortaiity." — Cyprian  ad 
Demetriaii,  p.  l^C. 


THE  DOCTRINE  OF  PURGATORY.         1|9 

Mr.   Maguire.-You  will  easily  perceive,  gentlemen    thai 
h.s  .s  an  important  discnssion.     M^  adversary  has  "ndeav;,,  e 
to  explam  away  some  of  the  textsl-I  shall  Lly  rTmark    tb' t 

01  MI.  rope,     lie  says,  that  a  man  will  be  detained  in  r  unr„ 
ory  for  one  thousand  years-that  is  not  the  doctrine  of 'fhe" 
Cathohc  church,  and  I  never  said  it  was-it  is  absurd  in  thh 

Th^^h     \T'  ''""^  """"^^"^^  i>y  unfounded  supposition 
I  he  church  has  pronounced  no  decision  as  to  the  lenofh  of ,  "  ^ 
that  souls  mar  be;  detu  iied  in  n-mntnrv.      ir  "^"e"'  oi  "uie 

up  .ill  the  sopluHtnes  and  cavillings  of  the  deists      Th^  r-wU 
once  ad,nitlin.  the  authority  of  the  chm^hr  es't.  sat  sfi.'d   1" 
aughs  to  scorn  the  objections  of  the  infide^  and  fo'nd   h,s^ 


'    t*    I 


i    I  \ 


120 


THE    DOCTRINE    OF    PURGATORY. 


11    !' 


[ 


li 


the  merits  of  Christ.  I  allow  no  merits  but  his.  He  is  the 
source  and  fountain  of  all  merit.  That  is  the  doctrine  of  tiit 
Catholic  C'huich,  and  it  is  a  point  of  our  doctrine,  regardhig 
which  Protestants  are  much  misinformed.  We  do  admit,  that 
the  saints  can  beseech  Christ,  and  interfere  by  their  prayers  in 
our  behalf — but  we  deny  that  they  haVe  any  merits  of  their  own 
—they  have  none,  except  through  the  Redeemer,  Jesus  Christ — 
he  is  the  Divinity — the  spring — the  source  whence  every  thing 
must  come.  It  was  through  his  inHnite  merits  he  saved  the  world. 
Does  Mr.  Pope,  in  the  hearing  of  bishops,  dare  to  stay  the 
arm  of  divine  and  omnipotent  mercy,  in  his  explanation  of  the 
sin  against  the  Holy  Ghost  ?  Are  we  not  told,  that  whoever 
invokes  the  name  of  the  Lord  shall  be  saved  ?  Is  it  impossible 
that  a  man  who  has  committed  the  sin  against  the  Holy  Ghost, 
who  has  denied  the  known  truth,  may  not,  after  the  revolution  of 
sixty  years,  suppose,  repent  sincerely  of  his  sins,  obtain  the  par- 
don of  a  merciful  God,  and  be  saved  ?  Shall  it  be  said,  that  the 
gates  of  heaven  would  be  closed  against  a  truly  repentant  sinner? 
Tertiillian  was  condemned  for  asserting,  that  the  church  had  not 
the  power  to  absolve  from  the  sin  of  apostacy,  and  from  the  sin 
against  the  Holy  Ghost.  Tertullian  was  excluded  from  the 
Catholic  church  in  the  second  century,  because  he  promulgated 
such  a  doctrine.  Mr.  Pope  says,  that  by  paying  the  last  far- 
thing, is  meant  pnying  in  this  world. 

[Mr.  Pope. — What  I  stated  was,  that  if  sins  be  forgiven  in 
purgatory,  the  uttermost  farthing  cannot  be  paid  there — if  the 
uttermost  farthing  hQpaid,  sins  cannot  he  forgiven  in  purgatory.] 

Mr.  Maguire. — You  evidently  say  that  the  payment  of  the 
uttermost  farthing  is  confined  to  this  world.  By  what  right  can 
you  deny  that  it  may  not  also  be  paid  in  purgatory  ?  If  it  be 
paid  in  purgatory,  then  sins  are  forgiven  there.  If  it  be  paid  in 
this  world,  then  souls  go  direct  to  heaven,  which  I  never  denied. 
The  necessity  of  purgatory  to  all,  forms  no  portion  of  the  belief 
of  the  Catholic  church.  Thousands  may  go  to  heaven  without 
going  through  purgatory.  But  if  a  man  should  die  in  venial  sin, 
God  is  too  merciful  to  consign  his  soul  to  eternal  damnation. 
He  will  purify  him,  and  take  him  to  himself.  God,  in  his  mercy 
ivill  listen  to  the  prayers  of  the  faithful  on  earth,  for  those  who 
are  placed  in  such  circumstances.  The  Catholic  church,  there- 
fore, receives  the  article  of  the  communion  of  saints.  I  shall 
not  attempt  to  force  it  upon  Protestants — but  let  them  look  to 
and  examine  it  in  the  creed. 

My  learned  friend,  Mr.  Pope,  has  frequently  referred  to  the 
merits  of  Christ's  blood.     No  one  is  more  ready  to  plead  the 


THE    DOCTRINE    OF    PURGATORT. 


121 


efficacy  of  the  Redeemer's  blood  than  I  am  ;  but,  instead  of 
intioiiucing  ita  glorious  merits  every  moment  in  a  public  discus- 
sion, I  reserve  it  for  more  solemn  occasions.  When  I  behold 
a  sinner  afraid  to  pray,  I  draw  his  attention  to  the  infinite  mercy 
of  God  ;  and  when  the  unfortunate  man,  overwhelmed  with  the 
weight  of  his  sins,  is  on  the  point  of  sinking  into  despair,  I 
awaken  his. hopes,  and  arouse  him  to  a  sense  of  his  duty,  by 
pointing  to  the  blood  of  the  Lamb,  shed  for  the  redemption  of 
man.  Mr.  Pope  says,  that  the  fire  mentioned  in  scripture  is 
merely  probationary.  I  am  at  a  loss  to  know  in  that  case  what 
our  Divine  Lord  meant  by  casting  into  prison  until  the  uttermost 
farthing  should  be  paid,  which  had  not  been  remitted  "  while  in 
the  way,"  that  is,  in  this  life,  but  which  should  be  discharged 
"  in  the  prison,"  that  is,  in  the  next  life.  A  confusion  of  ideas 
seemed  to  pervade  the  mind  of  my  friend  while  addressing  him- 
self to  this  point.  To  the  man  who  sincerely  seeks  the  truth, 
the  grace  of  God  is  given  to  guide  and  to  direct  him.  But  the 
influence  of  grace  would  not  have  led  my  friend  into  the 
erroneous  interpretation  which  he  endeavoured  to  affix  to  this 
passage  of  the  scriptures. 

Mr.  Pope  has  stated  correctly  the  doctrine  of  the  Catholic 
church,  with  respect  to  the  persons  who  go  to  purgatory. 
The  doctrine  of  the  Catholic  church  is  this  : — A  man  who  has 
committed  sin,  but  who  has  received  absolution — whose  heart  is 
penetrated  with  a  sincere  contrition  for  his  sins — who  has  firmly 
determined  never  more  to  offend,  and  is  resolved  to  make  resti- 
tution to  God  and  to  his  neighbor, — such  a  man  may  go  to 
heaven  directly  after  his  death.  But  those  who  have  altogether 
wasted  their  time  here — who  have  neglected  to  perform  the 
necessary  duties  in  the  way  of  co-operation  for  the  pardon  which 
they  have  obtained  through  the  merits  of  Christ — must  be  purified 
in  a  third  place  before  they  can  enter  the  kingdom  of  heaven. 
Mr.  Pope  has  said,  that  Christ  preached  to  those  who  were  in 
prison,  but  did  not  release  them.  I  have  heard  the  assertion 
with  astonishment.  Surely,  if  Christ  went  to  preach,  he  would 
not  lose  the  effect  of  his  mission.  Christ  went  to  announce  to 
the  spirits  in  prison  the  glad  tidings  of  redemption,  to  make 
known  to  them  his  victory  over  sin  and  death,  and  to  bring  them 
with  him  to  that  paradise  which  he  had  promised  to  the  thief 
upon  the  cross.  Where  Christ  is,  there  is  paradise.  The  prison 
was  paradise  while  Christ  was  there.  With  regard  to  the  private 
opinions  of  theologians,  which  Mr.  Pope  has  cited  as  making 
against  purgatory — even  if  they  did  so,  (and  I  trust  his  quota- 

llf^no    n  ro     n/\f     unfair  I  ir   folr^nN    T    oV\<»ll    «-*>rf^»*^»KT    .:no«*     4V»r»*   T    n  »-*-*    •-*«««» 
...^....    ,.,,,      es.-.      iiitttttfjV     mi\vEi;     R    ;--iiTtxi    rxivi^iV     ^txj  f    Ltittt    *     tint    iit^  tt 

stating  the  doctrine  of  the  Catholic  church.     Mr.  Pope  has 
cjuoted  the  book  of  Wisdorh,  as  if  it  contradicted  the  book  of 

n 


1  hi 


I 


122  THE    DOCTRINE    OP    PURGATORY. 

Maccabees.  I  shall  just  read  to  you  the  entire  passage  referred 
to,  and  you  will  judge  whether  it  is  at  all  contradictory  to  the 
book  of  Maccabees  :  ' 

"But  the  souls  of  the  just  arc  in  the  hand  of  God,  and  the  torment  of  donfh 
Bhall  not  toucli  them      In  the  sight  of  the  unwiso'  they   crmcTtodie  ami 
thoir  departure  was  taken  for  misery,  and  thoir  goin-  away  for  i.  ter  d  Jf  n" 
t.on  ;  but  they  arc  in  peace.     And  tho,»oh  in  the  sisiro^.r  en     ey  suS 
torments,  their  hope  is  full  of  immortality."— iii,  1—4,  ^  sutltieil 

Here  the  book  of  Wisdom  merely  states  that  the  souls  of  the 
JUS  go  to  glory-und  so  they  shall.     Does  that  contradict  the 
doctrine  of  purgatory  ?     Thousands  may  go  to  heaven  without 
gomg  to  purgatory-and  those  who  go  there,  are  only  on  the' 
passage  to  saIvat,on-so  there  is  here  no  contradiction  whatever' 

Mr.  lope  has  quoted  a  passage  from  the  2d  book  of  Macca- 
bees,  as  if  ,t  sanctioned  murder.  It  merely  eulogizes  the  soldiers 
who  died  bravely  in  the  defence  of  their  countiy.  Is  it  mile 
the  writer  recommends,  when  he  praises  Judas  for  fighting 
nobly?  \\„h  regai-d  to  what  Mr.  Pope  said  respect  ng  he 
idols  ;  I  grant  that  those  who  were  slain  had  commiued  mortal 
sm,  but  was  it  impossible  for  them  to  make  an  act  of  sincere 

bok  lo 2  n   ''.  *'S'f ''■^^'  "^  "^  *h^  P^--^y«"^«  of'  death,  to 
look  to  the  blood  of  the  long  expected  Jesus  ?  Was  it  not  lawful 

on  that  supposition,  for  Judas  Maccabeus,  who  was  a  charitable 

man,  to  ofler  up  prayers  for  their  repose?     Granting  that  a 

third  place  did  exist,  was  his  conduct  inconsistent  with  that 

doctrine  ?    It  is  qu.te  impossible  for  Mr.  Pope  to  prove  that  the 

book  of  Maccabees  is  not  canonical.     He  has  quoted  Bishop 

Fisher  against  me  ;     It  would  indeed  appear  extraordinary  if 

Bishop  lisher,  who  died  a  martyr  for  the  Catholic  rolicrion— who 

was  put  to  death  by  Henry  VIII,  along  with  the  chancellor,  Si. 

Itiomas  Moore,  because  he  would  not  deny  the  Pope's  sunre- 

macy-should  state  what  was  contrary  to  the  universally  acknow- 

lodged  doctrine  of  the  church.     I  shall  not  follow  the  cxan,ple 

ot  m.  Pope,  and  volunteer  unmanly  allusions  to  the  established 

church  of  England.     I  am  not  leagued  with  those  pretended 

Iriends  who  conspire  her  overthrow.     I  would  not  conspire  to 

destroy  even  the  temporalities  of  that  church.     In  her  spiritual 

anrt  apostolic  claims,  she  comes  nearest  to  our  own 

Mr.  Pope  has  asked  me,  why  did  not  Polycarp,  who  was  nne 

01  the  early  leathers,  speak  of  purgatorv?     This  is  u  curious 

negative  argument.     I  might  as  well  conclude,  that  borause  a 

certain  historian  has  not  mentioned  a  certain  fact,  therefore  it 

never  occurrcd-though  vouched  for  by  several  other  credible 

and  coritemporary  narrators.     There  is  no  mention  made  by 

any  cany  n-stoiians   (the   Christian   writers  excepted)    of  the 

miracles  of  Christ,  unless  in  one  passage  in  Josephu-s.     Thai 


THE    DOCTRINE    OP    PURGATORY. 


123 


passage  has  been  exploded  by  critics  as  not  authentic  ;— am  I, 
then,  Iroin  such  premises,  to  conclude  that  these  miracles  never 
were  performed  I 

I  shall  now  read  to  you  the  passages  from  the  Fathers,  in 
reference  to  the  doctrine  which  forms  the  subject  of  discussion 
this  day. 

Tertuliiai:  says 
"  We  have  oblations  for  the  dead  in  the  anniversary  day." 

And  to  widowers  he  writes, 
"  Reflect  for  whose  soul  you  pray— for  whom  you  make  annual  oblations." 

St.  Ephrem  of  Edessa,  in  a  work  entitled  his  Testament, 
thus  proceeds  :  * 

"  My  brethren  come  to  me,  and  prepare  me  for  my  departure,  for  mv 
strong  h  .s  wholly  gone.  Go  alon,«  with'me  in  psahns,  and  m  ycrpraye^s^ 
and  please  constantly  to  make  oblations  for  rne  (»p  ,r^„.a,.)^  Wh?n  the 
thntioti.  day  shall  be  con.pleted  then  remember  me;  for  the  dead  are 

Xf  T2ll"^  "'r'^'r'  'I  "L'"  •^^'^"''^-  Now  h«ten  with  paUence  t5 
Rr.W>  i  S  .  "'".K- ",  ^'■°'"  '^''.  Scriptures.  Moses  bestowed  blessings  on 
Rcubtn  after  the  third  generntion.-(Deut.  xxxiii,  6.)     But  if  the  deacl  are 

(^  thl.^  ;•  r  ^''''  '^I'^lK  "?."'J^  ''='""  ^t ''"'  ^'^y  ^'^  '''^v  then  baptized 
«L^  K  /iVr-  7'  ^^'  V'  ''''°'  ^^^  «°"«  «<■  ^^^thias  (2d  Mace.  xiL^ 
thHrmt^'""^''^  '"r  .^'V'  '"/•^"'■^  ""'y'  '^^"''^  ^'«»"««  'hose  from  guilt,  by 
^dlhfS  r  ?/'• '  "' f'»^"'^.^'«^'""'^h  more  so  shall  the  priests  of  Christ 

aVEdiJ^os^ll ts^rt'L^ Ox7.ii.P^^^^^^^^^^  ^-«  "''  P- 

St.  Cyril,  of  Jerusalem: 

d.l7'l"H^?""r^.V'''^n^  r  P'^r*"*""  ^^^  h«'y  Fathers  and  bishops  that  are 

believing  that  their  souls  receive  very  great  relief  by  the  pravprs  that  are  offerl 
ed  for  hem,  while  Uu  holy  and  Ireu.enduous  victj  lies  upoitheaUar  Th  i 
ve  w.  I  shew  you  by  an  oxa.nple.     For  I   know  there  are  many  who  sav 

•  W  hat  good  can  It  do  a  soul  which  is  departed  out  of  this  hfe.  wherher  w7h 
si-is  or  without  them,  to  be  rememberecfin  this  sacrifice?'     BuUeli  n7e  I 

C  and'fllr  /""  Y  .''"m "^'^  banishment  some  persons  that  had  offended 
turn,  and  their  friends  should  present  lum  with  a  crown  ol  immense  nrice  to 

trSv'ne?sr'^  ""t^"""'  '''''/r-  °"  ^^-^^  '^--"''  «h"v  sonTe'ftvo;  o 
deaf   hlK  ^^  '^^  ""'^  ^^'^'■'''  ""'■  ^""y^'^  *«  GSod  for  those  that  are 

dead  though  they  were  sinners;  not  by  presenting  to  him  a  crown,  but  by 
oflermg  up  to  him  Christ,  who  was  sacrificed  for  oiTr  sins,  that  so  he  wl  o  ij 

go^^Ca't  p;"29f '?98!"'^    ''""'  ^'■''''"'  '"^ '''"'" '''  ^^^"  '^•''  ^«  "^-"-My'tl! 

The  fourth  council  of  Carthajrc,  canon  79,  tome  ii,  p.  1206. 
Also,  the  29th  canon  of  the  preceding  council  of  Carthage,  ibi- 
dem, p.  1171  :  •  ^ 

"Penitents  who  have  carefully  submittc;:  rrt  the  laws  of  the  heads  of  the 

ttc^i'ou  d  •;'  „f -'  -f^^-^y  ''''  ?  "-  --•'  -  ^y  «-  -'-"no  assis! 
MthfuC  "  •'••""t;^  •":  /  c,Kc},iut.fcd  in  inc  prayers  and  vlfttings  of  the 

St.  Gregory  of  Nysa,  (Orat.  pro  defunctis.   T.  ii,  p.  1066 

•  i  o.)  says —  *^ 


'    '4 


"f  •  j  j 

;  1 J  -ft 

'  '  .« 

!  1  !< 


B  ,' 


,;l 


i'l 


■u 


' 


i 


:      :      'I' 

I,.  I    1 


II 


124 


THE    DOCTRINE    OP    PURGATORY. 


"In  order  thnt  a  man  nii2,ht  be  hd  to  the  dignity  of  free  will,  nnd  evil  at 
the  same  time  be  taken  frcn  him,  Divine  will  thus  dt;viacd  :  He  nllowx  him  to 
remain  subject  to  wliut  him9<'irhii»ehM»en,tliut  having  tasted  oflhctvil  which 
he  desired,  and  learned  by  expeiience  how  hud  an  cxehunge  bus  been  made, 
he  might  again  feel  an  ardent  wish  to  luy  down  the  loud  of  those  viees  and 
inuinutiona  which  are  contrary  to  reason;  and  tiiua,  in  this  lile  being  renova- 
ted by  prayers  and  the  pursuit  of  wisdon),  or  in  the  next  being  expiated  by 
the  purging  (ire,  he  nn<;lit  recover  the  state  of  happiness  which  he  had  lost. 
Man,  otherwise,  must  incline  to  tliat  side  to  which  his  passions  tend.  But 
when  he  has  quitted  his  body,  and  the  (lilTerence  between  virtue  and  vice  is 
known,  he  cannot  be  admitted  to  approach  the  Divinity  till  tiie  purging  the 
shall  have  expiated  the  stains  with  which  his  soul  was  infected.  That  same 
fire  in  others  will  cancel  the  corriiption  of  matter  and  the  propensity  to  evil." 

St.  Ambrose  having,  in  the  preceding  part  of  the  cliaptcr, 
spoken  of  the  eflect  of  penal  fire  on  what  the  Apostle  calls  silver 
and  gold,  and  hay  and  stubble,  thus  concludes : 

"  •  Wo  must  all  appear  before  the  judgment  seat  of  Christ,  that  every  one 
may  receive  the  proper  things  of  the  body,  according  as  he  hath  done,  whether 
it  be  good,  or  whether  it  be  evil,' — (2  Cor.  v.  10.)  Take  caie  that  you  carry 
not  with  you  to  the  judgment  of  God,  either  wood  or  stubble  which  the  tire  may 
consimie.  Take  care  icpt,  having  one  of  the  things  that  may  be  approvecJ, 
you  at  the  same  time  have  much  that  may  give  ofllnce.  'If  any  man's  works 
burn  he  shall  suffer  loss ;  but  he  himself  shall  be  saved,  yet  so  as  by  fire.' 
(1  Cor.  iii.  15.)  Whence  it  may  bo  collected,  that  the  same  man  is  saved  in 
part,  and  condemned  in  part,  {salvalnr  ex  parte,  et  ccndemnalttr  ex  parle.) 
Concious,  therefore,  that  there  are  many  juogments.Jet  us  examine  all  our 
actions.  In  a  man  tliat  is  just  loss  is  suffered  ;  grievous  is  the  burning  of  the 
same  work :  in  the  wickedf  man,  wretched  is  the  punishment." — Sermon  9,0, 
on  Psalm  cxviii,  t.  2. 

And  in  his  comment  on  the  first  epistle  to  the  Corinthians — 

"  'If'any  man's  work  burn,  he  shall  suffer  loss.'  False  doctrine,  which 
*hall  perish,  is  the  work  that  is  said  to  burn,  for  all  bad  thin^is  must  perish. 
To  suffer  loss  is  to  suffer  pain.  And  who  that  is  in  pain  does  not  suffer  loss  ? 
But '  he  siiall  he  saved,  yet  so  as  by  fire.'  lie  will  be  saved,  the  Apostle  tells 
us,  because  his  substance  shall  remain,  whilst  his  bad  doctrine  shall  f)erish. 
Therefore  he  said,  '  yet  so  as  by  iire,' — in  order  that  his  salvatioti  be  not  under- 
itootl  to  be  wilhout  pain.  He  shows  that  he  shall  be  saved  indeed,  but  that  he 
shall  undergo  the  pain  of  fire,  and  be  thus  purified  ;  not  like  the  unbelieving 
and  wicked  man,  who  shall  be  punished  in  everlasting  fire." 

In  Obitu  Valentini — he  says,  in  an  apostrophe  to  the  departed 
emperor, 

"Blessed  shall  you  be  if  my  prayers  can  avail  any  thing.  No  day  shall 
pass  in  which  I  will  not  make  honorable  mention  of  you  ;  no  ni<i,ht,  in  wiiich 
you  shall  not  partake  of  my  prayers.  In  all  my  oblaliona  I  will  remembei 
you." 

And  for  the  emperor  Theodosius,  deceased,  having  made  a 
solemn  prayer,  he  thus  proceeds  : — 

"  I  loved  him,  therefore  will  I  follow  him  to  the  land  of  the  living.  I  will 
not  leave  him  till  by  my  pniyera  and  lamentations  he  shall  be  admitted  to  the 
holy  mount  of  the  Lord,  to  which  his  deserts  call  him.  Da  requiem  perfeclam 
teiro  tuo  T/jeorfosto."— Grant,  O  Lord,  perfect  repose  to  tliy  servant  Theo- 
doEiUB," 


THE  DOCTRINE  OP  PURGATORY.         12d 

Mr.  Pope  rose. — I  .shnll  et)denvor  rapidly  to  follow  my  Rever- 
end nntayonist  tliroiigh  his  observations.  I  .shall  prove  up>  n  his 
own  showing,  thrtt  some  souls  were  confined  one  thousand  years 
in  purgatory ;  for  if  those  wlio  had  been  overwhelmed  in  the 
flood,  were  in  the  prison  of  purgatory  when  Christ  died,  he  will 
admit,  that  the  flood  was  somewhat  more  than  one  thousand  years 
before  the  death  of  Christ.  (Mr.  Maguire  here  observed,  that 
they  did  notgo  at  all  to  purgatory.)  VVith  respect  to  exercising 
an  act  of  faith,  how  can  any  one  exercise  it  on  the  authority  of 
the  church  of  Rome,  without  examining  the  proofs  of  that  autho- 
rity !  The  church  of  Rome,  we  are  informed,  builds  her  autho- 
rity upon  historical,  that  is,  human  testimony.  This  is  somewhat 
like  building  castles  in  the  air.  My  Reverend  friend  has  stated, 
that  there  are  no  merits  but  the  merits  of  Christ.  But,  what  says 
the  council  of  Trent  1 

"  If  nny  one  shall  say,  that  the  good  works  of  a  justified  person  are  so  the 
gifts  of  God,  that  thoy  ur«<  not  also  the  the  merits  ot  the  justified  himself;  or 
thai  the  justified  person,  nythe  good  works  which,  throui^ii  the  grace  of  God 
and  the  merit  of  Jesus  Christ,  oi  whom  he  is  a  living  rnfiiiher,  are  perfornnd 
byliim,  do«s  not  truly  t/e.^eri'f  an  increase  of  Krace,etejnal  life, and  tfie  attain- 
nient  of  eternril  life  itself,  (if  h 'shall  depart  ni  grace)  and  also  an  increase  of 
glory,  let  him  be  accursed." — (Seas,  vi,  cap.  xvi,  can.  32.) 

What  does  the  doctrine  of  supererogation  mean,  if  there  be 
no  other  tnerits  b\it  the  merits  of  Chrisl  1  As  to  the  sin  against 
the  Holy  Ghost,  the  adorable  Saviour  (not  1)  has  said,  that  it  is 
unpardonable  ;  far  be  it  from  me,  to  limit  the  mercy  of  God  ;  as 
fur  as  my  humble  eflforts  reach,  I  would,  if  possible,  preach  the 
gospel  to  the  whole  world,  publishing  free  pardon  through  tho 
blood  of  the  Lamb.  My  friend  has  asked,  whether  the  payment 
of  the  uttermost  farthing  refers  to  earth,  or  to  a  future  state. 
The  Saviour  in  St.  Matt,  is  exhorting  us  to  be  reconciled  on  Iht 
waij,  that  is,  in  this  world.  I  admit,  tiierefore,  at  once  that  "  the 
uttermost  farthing"  refers  to  the  future  state  ;  but  1  have  shown, 
thit  the  passage  speaks  of  everlasting  punishment.  With  respect 
to  the  1st  of  Corinthians  and  3d  chap.  ;  I  have  already  proved 
that  the  tire  is  probalonj  uoi purgaloriah  and, that  it  is  to  try  all  ; 
therefore,  the  Apostle  does  not  speak  of  pingatory.  My  friend 
has  stated,  that  the  mission  of  Christ  to  the  spirits  in  prison, 
could  not  have  been  ineffectual.  I  take  him  upon  his  own  ground ; 
I  ask,  did  not  Christ  often  preach,  without  any  fruit  resulting 
from  his  laboins  ?  How  few  were  actually  converted  by  the  per- 
sonal ministry  of  Christ.  The  death  of  Christ  was  retrospective 
as  well  as  prospective.  Abrahanj  rejoiced  to  see  his  day.  Many 
through  the  vista  of  distant  ages,  beheld  the  rising  of  the  star  of 
Jacob,  by  faith  discerned  the  tnanifestation  of  the  Sou  of  God, 
about  to  offer  an  atonement  for  the  sins  of  a  ruined  world.  My 
friend  has  said,  where  Christ  ;s,  there  is  paradise.     Did  Christ* 

\1* 


'I 

I 


126 


THE  DOCTRINE  OP  PURGATORY. 


in  answer  to  the  prayer  of  the  penitent  thief  say,  "Yes,  T  mIII 
remember  thre  ;  I  uill  go  to  purgatory  for  a  few  moments,  but 
shall  loave  thee  there,  to  purge  awny  thy  sins."  'Tis  true,  where 
<j.hrist.s,  there  is  happiness,  but  in  heaven  happiness  supreme  • 
there  the  Redeemer  shines  forth  in  all  the  efli.lgence  of  his  per- 
sonal glories.  I  have  shown  that  the  book  of  Wisdum  i.s  against 
the  second  book  of  Maccabees.  He  says,  that  the  writer  of 
Maccabees  commended  bravery—"  He  slruck  Inmseif  with  his 
sword,"  IS  the  expression— I  a.^k,  was  this  dying  nobly  ?  The 
commendation  is  not  that  of  bravery,  but  of  suicide.  (Mr.  Ma- 
guire  here  requested  Mr.  Pope  to  read  the  passage.  Mr.  Pope 
complied)  :  i         b  p" 

the'Jl?n7n'!f /l"*  '""l;'t"^«.fO"g''t  to  rush  into  hi.,  house,  and  to  break  open 
the  door,  and  to  set  fire  to  it,  when  he  was  ready  to  be  taken,  he  struck  h  in 
self  with  his  sword,  choonng  rather  to  die  uobly/'  &c,  &c. 

My  friend  has  said,  that  the  idolaters  might  have  repented 
before  they  died,  I  answer,  had  they  repented,  they  would  have 
thrown  their  idols  to  the  moles  and  to  the  bats  :  but  we  read, 
that  they  were  found  under  their  garments.— (2  Mace,  xii,  40.) 
My  opponent  has  said,  that  Bishop  Fisher  was  a  martyr.  This 
circumstant-e,  I  should  have  thought,  would  have  given  greater 
weight  to  Bishop  Fisher's  authority,  concerning  the  novelty  of 
purgatory.  "^ 

My  adversary  has  objected  to  the  negative  proofs  from  Poly- 
carp  and  others,  as  if  I  brought  forward  no  direct  testimony. 
Hear  bt.  Clement  Romanus  : — 

"♦J^*'''"  u""'^®  '^^  ^^''"  ^'"""^  departed  this  hfe,  there  is  no  room  for  us  in 
another,  either  to  confess,  or  to  repent."— Ep.  ad.  Cor.  xi,  §  8. 

Cyprian : — 

"The  end  of  the  temporal  life  being  accomplished,  we  arc  divided  into  the 
habitations,  either  of  everlasting  deatli  or  immortality."— Ad  Demetrian. 

Bed     lUa 

The  author  of  the  Questions  and  Answers,  attributed  to  Justin 
Martyr,  writes  thus  : — 

"  After  the  departure  of  the  soul  out  of  the  bodv,  tliere  is  presently  made 
a  distinction  betwixt  the  just  and  the  unjust :  for  they  are  brouoht  bv  the 
angels  to  places  fit  for  them  :  the  souls  of  the  righteous  to  paradise,  where 
they  have  the  commerce  and  sight  of  angels  and  archangels  :  the  souls  of  the 
unjust  to  the  places  in  hell."-  Resp.  ad  Orthodox,  auast.  75. 

Athanasius  says — 

"  That  is  not  death  that  befalleth  the  righteous,  but  a  translation  :  for  they 
are  translated  out  of  this  world  into  everlasting  rest :  and  as  a  man  would  <to 
out  of  a  prison,  so  do  the  saints  go  out  of  thi^  troublesome  life,  unto  those 
good  things  that  are  prepared  for  them."— De  Virgin. 

Macarius  saith — 

*♦  When  the  holy  servants  of  God  remove  out  of  their  body,  the  chorus  of 


THE     DOCTRINE    OF    PUROATORT. 


127 


wgels  receive  their  souls  into  their  own  side  into  the  purer  world,  and  bo  bring 
Ihein  unto  the  Lord." — ffigypt.  Hoin.  22. 

Again—"  Tli«  Lord  beholding  thy  mind  that  thou  lightest  and  lovcst  him 
with  tiiy  whole  soul,  separates  death  from  thy  soul  in  one  hour,  for  this  is  not 
hard  for  him  to  do ;  for  he  taketh  thoe  uway  in  the  minute  of  an  hour,  and 
taketh  thee  into  his  own  bosom  and  unto  light,  fur  ho  pluckelh  tliee  away 
from  the  mouth  of  darkness,  and  presently  translates  thee  into  his  own  king- 
dom ;  for  God  can  easily  do  all  these  things  in  a  minute  of  an  hour — tm» 
provided  only  that  thou  bcarcst  love  unto  him." — Horn.  36. 

I  need  not  referr  to  other  quotations.  Some  of  the  passages 
which  my  o|)poncnt  has  cited,  permit  me  to  suy,  merely  speak  of 
oblations  for  the  dead.  At  an  early  period  in  the  history  of  the 
church,  thanksgivinfrs  were  offered  for  those  who  had  departed 
this  life  in  the  faith  and  patience  of  Jesus  Christ.  I  have  followed 
my  friend  through  some  of  his  ramblinga.  He  talks  of  sophistry 
and  quibbling,  and  expresses  his  wish  to  come  to  strong  argu- 
ments. I  would  also  like  to  come  to  strong  argument.  You 
will  decide  whether  the  proofs  of  my  opponent  are  fitted  to  sup- 
port the  quaking  foundation  on  which  he  stands.  I  shall  now 
lirst  refer  to  presumptive  arguments  against  purgatory.  It  is  not 
probable  that  a  doctrine  which  makes  so  wide  a  distinction 
between  the  rich  and  the  poor,  should  have  come  from  that  God 
who  is  no  respecter  of  persons,  and  who  has  chosen  the  poor 
rich  in  faith,  and  heirs  of  the  kingdom.  This  doctrine  also  savors 
of  inhumanity.  I  would  assist,  as  far  as  my  ability  would  enable 
me,  my  humblest  neighbour,  in  rescuing  from  destruction  his  ox 
or  his  ass  ;  but  what  shall  we  say  of  a  system,  which,  believing 
that  masses  can  assist  souls  sutfering  in  purgatory,  refuses  to 
ofler  them,  until  the  ready  cash  is  paid  down  !  Again 
the  doctrine  of  purgatory,  viewed  in  the  light  of  holy  scrip'ture, 
is  inconsistent  with  the  revealed  will  of  God.     St.  Paul  asks — 

"  He  that  spared  not  his  own  son,  but  delivered  him  up  for  us  all,  how  shall 
he  not  with  him  also  freely  give  his  people  all  things  ? — Rom.  viii,  32. 

"  As  the  heaven  is  high  above  the  earth,  so  great  is  his  mercy  toward  them 
that  fear  him." 

"  He  knoweth  our  frame,  ho  remembercth  that  we  are  but  dust :  like  as  a 
father  pitieth  his  children,  so  the  Lord  pitieth  them  that  fear  him :  the  mercy 
of  the  Lord  is  from  everlasting  to  everlasting  upon  them  that  fear  him,  and 
his  righteousness  unto  children's  children."— Ps.  ciii,  11,  13,  14,  17. 

Judgment  he  calls  "  his  strange  work ;"  "  He  does  not  will- 
mgly  afflict  the  children  of  men  ;"  (Lament,  iii,  33,)  and,  if  his 
people  are  called  to  taste  the  cup  of  sorrow,  he  sweetens  it  with 
many  a  consoling  ingredient  by  the  word  of  God,  and  teaching 
of  his  spirit.  God  loves  his  people  with  an  eternal  and  unchang- 
ing affection.  And  can  I  suppose,  that  He  who  for  their  sakes 
spared  not  his  co-equal  and  co-eternal  Son,  will  consign  them 
to  a  place  of  suffering,  when  they  shall  have  passed  through  the 
■niseries  of  this  sinful  world  ?    Again,  this  doctrine  is  derogatory 


.  'f' 


t|:  r, 


If  f  ^  '» 

it    - .  ■  ■* 


128 


THE    DOCTRINE     OP    PURGATORY. 


to  the  saerifice  of  Christ.  If  it  be  a  fact,  that  the  oni  oblation 
on  the  cross  is  all-siifTicicnt ;  if  the  promise  of  the  ni  \v  cove- 
nant runs  thus,  '♦  thy  sins  and  thine  iniquities  will  I  remcml)et 
no*  more,"  "  the  blood  of  Christ  cleanseth  from  all  sin  ;"  if  it 
be  a  truth  that  God  "  will  not  give  his  glory  to  another,"  doe» 
not  the  doctrine  of  purgatory  derogate  from  the  eacriiice  of  Cal- 
vary ?     Hear  the  council  of  Trent — 

"  If  any  shall  say,  that  after  the  ^racc  of  justification  has  been  receivet^ 
the  offence  is  so  remitted  to  the  penrtent  sinner,  and  the  guilt  of  eternal  pun 
ishinent  so  effaced,  that  there  rctnoins  no  guilt  of  temporal  punishment  to  hi 
suffered  either  in  this  world,  or  in  the  world  to  come  in  purgatory,  before 
admission  can  be  obtained  to  the  kingdom  of  heaven  ;  let  him  be  accursed." 
Sess.  vi,  cap.  xvi,  can.  30. 

Oh,  my  friends,  what  blasphemy  is  such  language  against  that 
Redeemer  who  bowed  the  heavens  and  came  down  amongst  us — 
who  lifted  off  the  curse  of  heaven's  violated  law,  and  redeemed 
the  immortal  soul  by  his  own  blood  I — David  says, 

"  As  far  as  the  east  is  from  the  west,  so  far  hath  he  removed  our  iniquities 
from  us :  who  forgivetli  all  tliy  iniquities :  who  hcalcth  all  thy  diseases." — 
Ps.  cii,  12,  13. 

In  Isaiah  we  read, 

"I  am,  I  am  he,  that  blot  out  thy  iniquiti'^s  for  my  own  sake,  and  I  will 
not  remember  thy  sins." — xliii,  25. 

"I  will  forgive  their  iniquity,  and  I  will  remember  their  sin  no  more." 
Jer.  xxxi,  34. 

"Thou  shalt  sprinkle  nie  with  hyssop,  and  I  shall  be  cleansed:  thou  shall 
wash  me,. and  I  shall  be  whiter  than  snow." — Ps.  i,  ix. 

"If  your  sins  be  as  scarlet,  they  shall  be  made  white  as  snow:  and  if  they 
be  red  as  crimson,  they  shall  be  white  as  wool." — Isaiah  i,  18. 

And  yet  the  believer,  according  to  the  church  of  Rome, 
requires  fire  to  make  his  sins  whiter  than  snow ! 
Do  I  not  read,  Istiiiah  xxxviii,  17, 

"But  thou  hast  delivered  my  soul  that  it  should  not  perish:  thou  hast  cast 
vU  my  sins  behind  thy  back." 

Do  I  not  read,  John  i,  29, 

"Behold  the  Lamb  of  God,  behold  him  who  taketh  away  the  sins  of  the 
world." 

And  again,  1  John  i,  7, 

"  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from  all  sin." 

And  at  the  9th  verse, 

"If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us  our  sins,  and 
to  cleanse  us  from  all  iniquity." 

In  Colossians  we  read 

•'  You,  when  you  were  dead  in  your  sins,  and  the  uncircumcision  of  your 
fleah.  he  hath  quickened  together  with  him ;  forgiving  you  oU  offences." — u  14. 

What  says  the  prophet  Micah,  vii,  19. 


THE    DOCTRINE    OF    PURGATOIIT. 


129 


"  lU  will  turn  njsain  «n,|  have  mercy  on  iis  :  he  will  put  away  our  in.qui- 
Ue» ;  ami  ho  will  last  dl  onr  aina  into  iho  bottom  ot  the  aeo."  ^ 

We  read  that, 

ChnSi^sSl^lf  Con".",  n.""'"  '"^'"'  '"''  ^''"** ''''  ^'''"  ^''''''''''^  *' 


The  Apostle  Paul  speaks  of  confidence— 


"Their  sins  and  iniquities  will  I  remombor  no  more ;  now  where  remission 
of  these  is,  tiiere  is  no  more  an  offijiiiig  for  sin."  remission 

nf  T  ?.?"'?'  '*"''■«*■"'■«.  l/rethren,  boldn.rss  to  enter  into  the  holiest  by  the  l.l(K.d 

of  J..SU,    ,y  a  new  and  living  way  which  ho  Imth  consecrated  for  Js  throS 

he  vail  that  is  to  say,  his  Hesh,  and  havi.m  an  hij-h  priest  over  1^  h     se  of 

twartsspnnkled  from  un  evil  conscience."— Heb.x,  19,  22. 

Mr.  Maguire  would  be  justified  in  censuring  confidence,  if 
the  believer  placed  his  dependance  on  his  own  works  for  salva- 
tion :  but  confidence  is  warranted,  when  exclusively  built  upon 
the  foundation  laid  in  Zion,  the  obedience  unto  death  of  the 
Lord  and  Saviour  Jesus  Christ.     St.  Paul  snys— 

.  "  God  commendeth  his  charity  towards  us,  because  when  as  vet  we  were 
sinners,  accordinj.  to  the  time,  Christ  died  for  us ;  much  more  thereforTbdnS 
now  justihed  by  his  blood,  shall  we  be  saved  fro.'n  wrath  tllu'h    in  •'  fj   if 
when  we  were  enemies,  we  were  reconciled  to  Go.l  bv  the  d.  ath  of  his  Son 
mu^ch^more  beins  reconciled  shall  we  be  saved  through  his  lifb.' '-110,": 

What  is  the  meaning  of  the  Apostle's  argument  ? 

"If  when  we  were  enemies  we  were  reconciled  to  God,  by  the  death  of  hin 
Son,  much  more,  after  we  have  been  reconciled  shall  we  he  Lied  by  his  life." 

I  would  argue,  that  if,  when  we  were  enemies,  God  reconciled 

us  to  himself,  surely  he  will  not  consign  the  sinner  to  such  a  place 

oi  torment  as  purgatory,  after  he  has  become  /lis  adopted  child. 

PauiyRom!'v"i°  f'j"'^^'""''^'''"  ''^  ^^em  that  are  in  Christ  Jesus,"  (says  St. 

"Amen,  Amen,  I  say  unto  you,  he  who  heareth  my  word,  and  believeth 

I  say,  if  there  be  no  condemnation  to  them  that  are  in  Christ 
Jesus,  surely  the  Deity,  who  is  infinite  in  justice,  would  not 
consign  the  believer,  against  whom  there  is  no  condemnation, 
to  the  tortures  ol  purgatory.     St.  Paul  writes, 

fieih^'wim  lifetTV^'"^  to  the  charge  of  God's  elect?  It  is  God  that  justi- 
U  rL  •        f  ' ''''  condemneth  ?     It  is  Christ  that  died,  yea,  rather,  that 

ce  on  !?rT,'  "'Wh'  'I'V  '^'  "-^'  '].""'^  ""^  ^«^^'  ^^-^'^  »'^°  maketh  inter! 
Son  nr  H  ;  ^^°  ''"'"  ''P "^^^  "'  *^^^"'  ^''«  '°'^«  «f  Christ  ?  Shall  tribu. 
Bword.Lf ■■"''.'.  "'•/'^••r""?'  "'  '^'"i"^'  o"-  nakedness,  or  peril,  or 
11^  \f  '^  V"en  for  thy  sake  we  are  killed  all  the  day  Ion/ we  are 

accounted   as   Phenn   fnr  t he   "U-^^ht-^r-    n-s-    —  -!>    -!  ■•  -^         "' 

(/■/>»  «/,»^..  .L '"  "TV-     •••• ••i''''r,  Hay,  I.I  uii  itiLsc  inino-g  we  are ///ore 

hSZZT''  '^'vr-^'  ^""  ^^f'  ^""^^  ^''^'^  "«•  For  I  am  persuaded,  that 
S2  r'^li""""  ''^«'"<"-»^"g«'«.  nor  principalities,  nor  powers,  northings 
pregent,  nor  thinga  to  come,  nor  height,  nor  depth  nor  any  other  creaturlj 


;..  i 


r .' 


In 


'  i.i 


180 


THE    DOCTRINE    OF    PUROATORT. 


'Ill 


■hall  bo  Rhio  lo  uppnrato  us  from  the  lovcof  God,  which  is  in  Christ  Jesus  our 
Lord. — Rom.  viii,  33,  39. 

The  Dounry  version  of  the  commencement  of  the  passnge 
which  I  have  road,  is  al)siud.  To  the  question,  ♦*  Who  shall  lic- 
ense agninst  the  elect  of  God  ?"  the  Douny  Bible  replies,  "God 
that  jiistificth  :"  m  if  the  God  who  justificfi,  was  the  accuser  of 
his  elect.  And  again,  to  the  qijestion,  "  Who  is  he  that  shall  c  n- 
demn?"  The  Uouay  translation  answers,  "  Christ  Jesus  that 
died  :"  as  if  the  Saviour  condemned  his  people.  Hy  the  wny, 
I  may  mention,  that  Griesbach  beautifully  elucidates  the  pas- 
sage,  by  placing  a  mark  of  interrogation  after  the  expression 
•♦  God  that  justilieth,"  and  at  the  end  of  the  34th  verse ;  the 
meaning  of  the  passage  will  then  be — who  shall  lay  any  thing 
to  the  charge  of  God's  elect?.  Shall  the  God  who  justifies  them, 
lay  any  thing  to  their  charge  ?  Who  is  he  that  shall  condemn  I 
Shall  Christ  condemn,  who  died,  and  having  been  exulted  to  the 
right  hand  of  the  everlasting  throne  intercedes  for  his  people  ? 
I  say  with  Paul,  "  If  God  be  for  his  people,  who  shall  be  against 
them  ?"  If  God  acquits  them,  shall  the  church  of  Rome  condemn 
them  to  purgatory  ? 

I  shall  fill  up  the  few  minutes  that  remain,  by  reading  to  you 
quotations  from  several  Roman  catholic  urilers,  which  cleuily 
show,  that  during  the  dark  ages  the  state  of  things  was  such, 
that  opinions  the  most  monstrous  could  with  facility  have  been 
introduced. 

A  bishop  of  the  church,  in  year  900,  thus  complains: 

"So  great  folly  now  oppresseth  tlie  miserablo  world,  that  at  this  day  more 
absurd  Ihinsts  arc  believed  by  Christians  llian  ever  any  could  impose  upon 
the  blind  pagans." — Agoberd.  Epis.  Lug.  Lib.  de  Grandi,  &.c. 

Sabellius  saith, 

"  It  is  wonderful  to  observe,  what  a  strange  forgf  tfulness  of  all  arts  did 
about  this  time  seize  upon  men,  insomuch  that  neither  the  Popes  nor  other 
princes  seemed  to  have  any  sense  or  apprehension  of  any  thing  that  might  be 
useful  to  human  life.  There  were  no  wholesome  laws,  no  reparations  of 
churches,  no  pursuit  of  liberal  arts;  but  a  kind  of  stupidity,  and  madness, 
and  fortretfulness  of  manners  had  possessed  the  minds  of  men." 

And  a  little  after,— "I  cannot,"  says  he  "  but  much  wonder  from  whence 
these  tragical  examples  of  the  Popes  should  spring,  and  how  their  miiids 
should  come  to  be  so  devoid  of  all  piety,  as  neither  to  regard  the  person  which 
they  sustained,  nor  the  place  they  were  in. — Enead.  9,  Lib.  i,  600. 

Phil.  Burgomansis  says — 

"  It  happened  in  that  age,  through  the  slothfulness  of  men,  that  there  was  a 
general  decay  of  virtue,  both  in  the  head  and  in  the  members."— (Ann.  906.) 

I  wonder  who  the  Head  was  1     And  again, 

"These  times,  through  the  ambition  and  crtjel  tyranny  of  the  Popes,  were 
extremely  unhappy  ;  fo7  the  i'opes  setting  aside  liic  fear  of  God  arid  iiis  wor- 
ship, fell  into  such  enmities  among  the  uselves,  as  cruel  tyrants  exercise 
towards  one  anollier." — ( Ann.  SOS.) 


THE    DOCTRINE    OF    PUHOAlORT. 


1^1 


And  PIfitina,  ti»eir  own  writer,  in  his  History  of  the  Popes, 
gives  the  following  account  of  their  barbarities  to  their  prede- 
cessors, though  many  years  deceased. 

"These  Pop'^s  minded  nothing  cUo  but  how  they  might  oxtinguiih  hoth 
the  name  and  dignity  of  their  predecessors." 

Sigonius,  speaking  of  these  times,  about  the  commencement 
of  the  10th  century,  calls  them— 

"The  foulest  and  bliickest,  both  in  respect  to  the  wickedness  of  tlie  prince* 
and  madness  of  the  people,  that  are  to  be  found  in  all  antiquity."— De  Regn. 
Ital.  Lib.  G.  m     j  , 

Genebrord,  speaking  of  the  same  time,  observes, 

"This  is  called  the  unhappy  age,  bemg  destitute  of  men  eminent  for  wit 
and  learnino;;  as  also  of  famous  princes  and  Popes.  In  this  time  there  wa» 
scarce  any  thing  done  worthy  to  be  remembered  i»y  posterity."— Chron.  Lib,  4. 

Gerbert,  about  the  beginning  of  the  eleventh  century,  gives 
this  brief  character  of  the  Roman  Church,  in  his  Epist.  40, 
"The  world  stands  amazed  at  the  manners  of  Pvome." 
Werner  gives  this  character  of  these  times  in  these  words : 

"  About  the  jrear  of  our  Lord  one  thousand,  there  began  an  effeminate  time, 
in  which  the  Christian  faith  began  to  degenerate  exceedingly,  and  to  decline 
from  its  ancient  vigour;  insomuch,  that  in  many  countries  of  Christendom, 
neither  sacraments,  nor  ecclesiastical  rites  were  observed  ;  and  people  were 
given  to  soothsaying,  and  withcrafts  j  and  the  priest  was  like  the  people." — 
Fac  Temporum, 

Strong  indeed  is  the  complaint  of  a  great  prelate.    He  says — 

"In  the  west,  and  almost  all  the  world  over,  especially  among  those  who 
are  called  the  faithful,  faith  failed,  and  there  was  no  fear  of  God  among  them. 
Justice  was  perished  from  among  men,  and  violence  prevailing  against  equity, 
governed  the  nations.  Fraud,  deceit  and  the  acts  of  cozenage  were  grown 
universal.  All  kind  of  virtue  gave  way  as  an  useless  thing  and  wickedness 
supplied  its  place.  The  world  seemed  to  be  declining  apace  towards  its  even- 
ing, and  the  second  coming  of  the  .Son  of  JNIan  to  draw  near:  for  love  was 
grown  cold,  and  faith  was  not  found  on  earth.  All  things  W(  re  in  confusion, 
and  the  world  looked  as  if  it  would  return  again  to  its  old  ehao.s.  All  sorts 
i»  *  f  *  *  >i<  «  were  committed  with  the  same  freedom  as  if  thev  had 
been  lawful  actions ;  for  men  neither  blushed  at  them,  nor  were  punished 
for  them.  Nor  did  the  clergy  live  better  than  the  people ;  for  the  bishops 
were  negligent  of  the  duty  of  ijieir  place,  &c,  &c.  In  a  word,  men  run  them- 
selves headlong  into  all  vice,  and  all  flesh  had  corrupted  its  way."— Bell. 
Sacr.  Lib.  1,  cap.  18. 

Such  was  the  state  of  things  in  the  dark  ages,  when  princes 
bowed  their  knee  to  the  Pope — did  any  improvement  afterwards 
takes  place? 

St.  Bernard  in  the  thirteenth  century,  complain  thus, 

"We  cannot  now  say,  as  is  the  people,  so  is  the  priest;  for  the  people  are 
not  so  bad  as  the  priests."— In  Con  v.  S.  Pauli.  Sen"  1. 

And  again,  "The  bishops  to  whom  the  church  of  God  is  now  committed, 
are  not  teachers  but  seducers,  not  pastors  but  impostors,  not  prelates  but 
Pilates." 


t  i. 


[    !  -i. 


133 


THE    DOCTRIME    OP    FURGATORiT. 


i. 

'    5 


Mr.  Maguire — I  Jigiee  probably  with  Mr.  Pope  in  a  great 
portion  of  what  he  has  quoted  from  Scripture.  When  Mr.  Pope 
talks  of  a  detention  for  one  thousand  years  in  purgatory,  and 
speaks  of  those  who  were  overwhelmed  by  the  deluge,  I  have 
only  to  say,  that  as  they  died  in  mortal  sin,  they  could  not  there- 
fore get  admissior.  even  to  purgatory.  The  patriarchs  departed 
in  peace  with  God,  but  I  affirm  that  they  were  detained  in  prison 
until  our  Saviour  came  to  them  after  his  death,  to  announce  the 
glorious  tidings  of  salvation.  For  no  man  could  enter  heaven 
unless  through  the  infinite  merits  of  Christ  crucified.  The  patri- 
archs remained  in  a  third  place  until  released  by  Christ.  This 
is  a  point  of  Catholic  doctrine.  The  onus  lies  on  Mr.  Pope  to 
show  that  that  third  place  has  ceased  to  exist. 
.  As  to  the  text  quoted  relative  to  the  sin  against  the  Holy  Ghost, 
St.  Augustine,  St.  Cyprian,  and  a  variety  of  more  recent  com- 
mentators, declare  that  it  is  to  be  undefttood,  hke  the  text  con- 
cerning the  rich  man,  not  of  an  absolute  impossibility,  but  of 
great,  perhaps  extreme  difficulty;  that  is,  the  grace  of  repentance 
must  come  from  the  Holy  Ghost.  Now  he  who  attributes  the 
work  of  the  Holy  Ghost  to  the  Devil,  cannot  receive  such  grace, 
therefore  his  salvation  must  be  a  matter  of  great,  of  rare  diffi 
culty — since  his  repentance  depends  upon  the  spirit  he  blas- 
phemes. But  if  the  heart  of  the  man  who  has  even  committed 
such  a  sin  shall,  in  the  course  of  time,  become  thoroughly 
changed — if  he  shall  sincerely  and  heartily  repent,  will  Mr.  Pope 
say  that  our  Saviour  will  not  extend  forgiveness  to  that  man  1 
That  is  the  opinion  of  some  Protestant  Divines ;  but  it  never 
shall  be  mine.  I  said  that  there  was  no  pain  where  Christ  was. 
My  friend  retorted,  and  affirmed  that  wherever  Christ  was  pre- 
sent, there  were  heaven  and  happiness.  He  concluded  this 
portion  of  his  argment  with  an  appeal  to  the  feelings  of  the  meet- 
ing. I  shall  make  no  efforts  to  excite  your  feelings  or  to  bring 
into  play  your  prejudices  and  passions.  My  only  appeal  shall 
be  to  direct  and  positive  arguments. 

Mr.  Pope  referred  to  what  is  said  of  Nicanor  in  the  book  of 
Maccabees,  in  order  to  prove  that  that  book  was  not  canonical 
or  inspired.  Do  we  not  read  in  the  book  of  Judges  that  Jepthe, 
who  is  there  recorded  as  the  ruler  of  the  people  of  Goland — who 
is  spoken  of  as  a  valiant  man,  slew  his  own  daughter,  in  pursu- 
ance of  a  vow  made  to  God.  Are  we,  therefore,  to  reject  as 
uncanonical  the  book  in  which  this  is  recorded  ?  Do  we  not  read 
of  Moses  having  murdered  the  Egyptian — of  a  father  having 
children  by  his  own  two  dau<»hl2rs^  Are  the  books  in  which 
those  facts  are  related  to  be  discarded  as  uncanonical  ? 

Did  Mr.  Pope  quote  any  passages  to  prove  that  the  righteous 
must  go  directly  to  heaven,  without  passing  through  purgatory? 


THE    DOCTRINE    OP    PDRGATORY. 


133 


If  the  Jiist  man  fall  seven  times  a  day,  is  it  dero^rating  from  the 
merits  ot  Clu-ist  to  say,  that  that  man  must  sufier  for  u  time  in 
purgatory?  Did  not  our  Saviourannex  conditions  to  our  obtain- 
ing  salvation,  such  as  baptism,— without  \vhich  the  atonement  on 
the  cross  cannot  be  applied  to  us?  Christ  will  not  redeem  us 
unless  we  are  washed  in  the  waters  of  baptism.  Does  he  any 
where  say,  that  man  will  be  justified  by  faith  only,  without  baptism? 
Wiih  regard  to  the  belief  of  (he  Greek  church,  on  the  subject 
of  purgatory,  I  have  here  the  translation  of  Dupin's  Ecclesiasti- 
cal History,  by  a  Protestant,  and  from  it  I  shall  read  the  follow- 
ing passage  : 

"It  is  evident  from  some  very  ancient  records  of  the  church,  that  it  was  a 
custom  among  the  c hnsfans,  ab  auliquo,  to  pray  for  the  so.ils  of  the  faithfu* 
departed  m  he  dread  u I  mysteries.  St.  Chrysosto.n  plainly  tells  us,  tha  va, 
decreed  by  t^,e  Apostles.  It  is  certain,  that  it  was  m  use  about  two  hundred 
years  after  Chr.st.  This  .s  proved  from  Tertullian.  who  thus  speaks,  'etth, 
laithlul  widow  pray  for  the  soul  of  her  husband.'  This  we  find  practised  b\ 
many  of  the  most  eminent  Fathers  of  the  church."  pratustu  Dj 

I  have  already  proved  by  quotations  from  Tertullian,  St. 
Lyprian,  and  other  most  eminent  Fathers,  that  durincr  the  first 
five  hundred  years  of  the  Christian  era,  it  was  the  pTacticc  of 
the  church  to  pray  for  the  dead.  And  I  have  shown  in  the 
n^regoing  extract,  what  is  the  opinion  of  the  Greek  church. 
When  Claude,  the  Huguenot,  was  engaged  in  the  celebrated 
conference  with  Bossuet,  he  went  to  the  trouble  of  writincr  to 
the  Greek  church,  in  order  to  ascertain  their  opinions  on^the 
doctrines  of  transubstantiation,  purgatory,  and  the  invocation  of 
saints.  A  council  of  the  Greek  church  was  assembled,  and  the 
bishops  who  attended  solemnly  decided,  that  they  held  the 
doctrme  of  the  real  presence  of  Christ  in  the  sacrament,  the 
doctrine  of  purgatory,  and  of  the  hivocation  of  saints. 

VV.th  respect  to  the  chai^cter  of  the  Catholic  church,  the  fol- 
lowing  passage  is  taken  from  the  works  of  the  celebrated  Dr 
byXf  Po^^j^''  "^^'"'^  orthodoxy  will  not  surely  be  questioned 

nPr'Jn'lf'l-'""®  T""^  considerations  in  the  Catholic  church,  which  may  retain 
pe  sons  of  much  reason,,  and  more  piety,  in  its  com.n.miJn.  Th^y  know  U 
ItZ  r"  '^''''l'^'"^  «f  f'^i'-  forx>fathers,  which  had  possession^of  meTi's 
understandmgs  befo>t  Prclestanlism  had  a  name.     First,  its  clootrlTs  hm    a 

re,ii{.!  f^^r  ^^^  ^'"^""^^  possessors  to  be  a  dcsi-n,  since  they  Imve 

Ee  a    ci J^^T^^.^'^^J'  ^Se«.     Its  Ion.  prescriplian,  wl^ch  is  such  aV.ru! 

-iemni^y  ot  its  hierarchy,  it,-name^Cat/.di?^i;;5^:f[;^i^JS^ 
t  Apttles  "Iddrt-'r  '"',?f '.^"^  their  immert^dlrlvaUon  S 
it»  oeSo'n  thfn  n  ;  '^'^^^'^'t^d^  «"d  variety  of  people  which  are  of 
«9  oersuasion.  the  consent  of  elder  agea,  the  great  Jonsent  of  one  part  with 

12 


im 


TIIR    DOCTRINK    OP    PUROATOIIY. 


I  ' 


III 


onolhrr,  PontrnMrd  willi  tlio  grout  (lifliToncon  wliicli  nro  commrnood  nmong 
tlii'ir  lulvi'iNaiH'N.  To  thin  H;;uiii  add  ilM  liii|i|iiii(  nil  ii)  l»'iii;|r  llin  iiinlintnciit 
ill  (•oiiviMtiii;;  diyuM  nii(ioiiN--llic  piify  and  lUtHldiily  of  iIn  hli;iioiin  oidoi'n— 
lilt' hini;lt' lili' ol'  ilN  iMiintx  uiid  I(ImIhi|)h— llio  Hovnily  •>!'  itn  (iinln— tlio  j^rcit 
rt'ltululioiiur  iiii  hixliopn  \\n  (liitli  and  nanclily— lli«i  known  liolinrM  of  minio 
ol'  iU  irliyioun  titundinn  ort)rdoiH— itrt  nnrui-loM— tlio  uccidontii  and  caMialtii'ii 
wliitli  huvo  lm|t|)('n<>d  to  IIh  udvornaiicn,  tlin  i)l)li«|nn  tuU  and  indiro«  t  pro- 
ctu'dln;;-*  tifnonui  ol'lhoHO  wlio  liavtt  dcpailcd  tVoni  it,  and  nliovc  all,  llin  naino 
of  lii>i('li<!  and  ncliiNniatio  wliicli  tim  Callmlic  cliiirrli  lian  raNloncrt  on  liinii. 
I'loi.mlants'  (oniiiiit  llirinm'lvoH  l»y  llin  condiKl  «trili(,  mw  rcroiint>rM~at  iirst. 
n  few  and  ot  ilio  IowonI,  rank  of  llm  «'l«Tjjy,  lu'ing  iriado  nndor  (Mcldtianlical 
ci'n«ino«,  ai«i*iiiti>(l  anaiiiBl  llicir  diiiriliial  (oipcrioin  l»y  mmio  Hirnlar  poworn, 
wluMi  Itotli  liii'no  and  llii-y  \v«uo  Hiilijcct  to  tliul  cccloniaBlioal  luorarcliy,  wliich 
tliry  opposfd," 

Tlu)  Ibllowin-x  passiijTO  \a  takon  from  Sir  Edwin  Sandys* 
Rolalion  ol'tho  Wt'slnii  ll<'lia;iou  : — * 

"  riii'('alliolii'  rliiiicli  was  finindcd  l»y  llio  Aponlicn,  with  prommo,  tlint  the 
f;atfi«  ol"  III  II  iHJionld  not  prevail  ajjuiiidt  "it.  It  lian  oonliiiiicd  on  now,  till  tlio 
«'iid  of  IlilK)  year^,  willi  an  lionoiindiln  line  ol' ni<ar  two  hundred  and  (oily 
ro,)t'!»,  siuHOKHoiH  111"  St.  I'i'tcr, — Itotli  tyraniM,  truilorn,  p«y,«nn,  and  iu'rcticn, 
ill  vuin  wrrMtini;,  ra-iinjj;,  and  iindi-rmin'ins  it.  Ml  llio  ji^cin'ral  roiiiiciln,  that 
j'Vtir  w««it' ill  iho  woild  ha v«  approved  and  hoiionied  it.  (iod  hath  niiraeii. 
loinly  hltixl  it  \'tm\  iil»ov(<,  so  that  in;iny  doctoiM  have  enriched  it  with  their 
w.iliii'i;'*;  ariiiien  of  oaintM  Imve  eiiihellmhed  it  with  their  lioliiifHn;  niaityis 
with  tilt  ir  hlooil ;  vii^'iiH  with  their  piiiity.  Kveii  at  thir*  day,  amid  tlir  dilli- 
ciiltii  n  of  niijn^t  loheilioiiM,  and  the  iiiinaliiial  levoIlH  of  her  nuareNt  ehildien, 
yet  »h(<  Ntf.'lelieth  out  her  ariiH  to  tlio  utiiKmt  corners  of  llm  world,  newly 
•Miihraeiny;  wholo  nation!*  into  her  hoMoin.  In  all  other  opposito  chiirclics 
tlioio  are  llmnd  iiiwartl  dis-«en»ion«  and  eoiitiariety  j  cliango  of  opinionn, 
iinoorlainly  ol"  resolntionH,  with  rohhinir  of  ehiiiTlum,  rohelliii};  a^ainnt  f;ov- 
crnorx,  and  coidtMion  of  order.  In  tho  (Jatiiolic  clinrcli  thoro  in  undivided 
uiiilv;  it'xolntiona  iinalteiahie;  Iho  ino^t  heavenly  order,  rcachini;  (Voni  the 
lieiillit  oCall  power  to  the  lowest  of  all  nnhjeetion  ;  all  with  ndiiiirahle  harinoiiy, 
antl  niiilefeelivo  Ltincspondoiico,  boiidiiiy  tho  Haiiie  way,  to  the  clVccting  of  tlio 
BuiiK'  work,"  fiif, 

Tho  venorablo  and  learnod  Earl  Fitzwilliam,  in  hia  Letters 
of  Auifus,  thus  spcaUs  of  tho  Catholic  church: 

•Mlow  I  am  stniek  with  atlmiiation,  when  I  conio  toconsidrr  thnantiqnily 
of  this  yeneriihle  Uoiimii  eliniclij  its  vast  extent;  tho  niajesty,  the  inagnili. 
c.Miee, tlie  syiiini.tiy  ofits  eihtiee;  its  iininiitahle  stnhility  amid  all  tho  peisc- 
oiition  whieli  it  has  iiii«lertioiii> ;  its  ailiiiiriible  diseipline.'whieh  8oem«  traeed 
out  hy  the  hand  of  siipernaliiial  wisdom ;  tho  impoteneo  of  its  adversaiios, 


nolwilhsatidinsi  all  their  Ht>pliistiy,  invectives,  ami  raliimnies;  wI»mi  I  con- 
temp]utt>  the  (h^nity,  the  virtue,  the  talcnla  ofits  apoloj^isls;  tho  vices,  tho 
dishoni-sty  of  its  first  assailants;  the  total  extinction  of  so  many  crcts, 
which  have  risen  up  against  it;  thi>  littlu  consistoiicy  of  tho  picsoiit  sects; 
lluir  vaiiiitioiia  on  points  of  tlocliiiic,"  iic. 

The  iiuuistirs  of  tlic  Frouch reformed  chmchcs,  in  a  memorial, 
which  tliey  [ircseiited  to  tho  government,  in  the  1760,  express 
theirts(>lves  upon  this  suhject,  in  tlie  follo\viii<i;  manner : — 

"  Wo  «!o  not  dissemhie,  that  in  tho  paralk-l,  which  we  pometimra  make 
hetwoen  your  »luiicli  and  ours,  the  striUin-r  features,  notwitlistandiny  soiiio 
abiidca,  are  oil  your  side.     You  cerlniiily  oxiylod  before  wo  did,  since  your 

*  Sm  Not*  on  this  pasvagf  appsnaed  to  Mr.  Papa's  Second  Spcocb  on  Feiuth  Dty 


THit  DocTnme  of  puiiOATORr, 


13  j 


10 

to 


n  was  s„ch  co,..si,Jna(ion.H  us  thcso  ilmt  induced  Henry  tho 

^^!^i^f<v^ttui^'^^t^^^^^  ^''"'  •;>••'?.....  or  sully,  ; 

for  ..II  M..r«on,.,li,.„  of  I  I  .r..  I  ,  /..i  '  L  /  'V   -  '  "'.  """"i  "  """•'^'^■'" 

"'.1.  now  .•o.,H.,U(.l   tl. '      ,,  S^  .  '  I.H  UMMw.-r  ol.l.un.d,-,!,,,  „„,„. 

.i.,»»»i  ..r«d:'„,t-,:,yV::i;!;,:i;'::;:;,.'.:',,''''' '"™ ""» -  "•«  •- 

Such  ,VM  iho  rensonins.  :>"il  »ucl.  llio  dcdsion,  of  Ilcnrv 

lb    cu  0  rr  if  !''".  '''""■""""  ""'""''"y  •"■  "rf' '»  Xin 

lo.t.ned  to  :,o  n,..rn..,l  t..  Ilio  u,cl,dul<c  of  Aua.ria,  is  -imilaMo 
|.,co..,  hnj.  o„  ,„f,|,„  „-,,,„,,,  „|.„^„„,j  »Mni,Ca  ,d  ™,™  : 

^y,  m  mo  year  1707,  wtuo  consulted, 

^•^   "  '"^•^•stant  to  liie  Cntliolic  climcli:"  -'-r-'-'"-  - !  ro  j,a=a  ,ruin 

pi«  n?fK-  ^°"  ""J"  l^*"  P'ea^ecfto  recollect,  drew  a  frightful 
P'oture  of  thu  same  Catholic  church,  and  described  some  ff  the  ' 


136 


THE    DOCTRINE    OF    PURGATOHY. 


Popes  in  the  dark  n^ea  as  execial)le  characters.  I  will  not 
deny— indeed,  I  have  already  admitted,  that  tliere  were  some 
bad  characters  among  the  Popes— but  they  were  few  in  number. 
Were  there  not  bad  she  Popes  in  England  ? 

Mr.  Pope  spoke  of  the  dissolute  lives  of  the  clergy,  but  ho 
does  not  describe  more  faithfully  than  does  Reeve,  in  his  Eccle- 
siastical History,  the  dissoluteness  and  neglect  of  morals  which 
brought  on  the  Ueformation.     A  reformation  was  decidedly  re- 
quired, but  it  was  a  reformation  in  morals.     Such  a  reformation 
as  the  Almighty  would  bring  about,  by  the  instrumentality  of  good 
and  virtuous  characters.     Mr.  Pope  quotes  a  passage  from  Da- 
vid :     "  Wash  me  yet  more  from  my  iniquity  and  cleanse  me 
from  my  sin."     Here  is  the  strongest  proof  that  David  had  been 
already  forgiven  his  sins,  and  his  supplication  to  the  Lord  to 
wash  him  still  more,  shows  that  the  temporal  punishment  of  the 
siri  remains  aTter  the  eternal  had  been  remitted.     David  adds— • 
"  For  I  know  my  iniquity,  and  my  sin  is  always  before  me.'' 
David  well  knew  the  effects  of  sin — he  was  aware,  that  though 
the  eternal  punishment  due  for  his  iniquities  had,  through  the 
mercy  of  (aod,  been  remitted,  that  still  he  had  a  further  account 
to  render,  and  that  a  temporal  punishment  was  still  to  be  inflicted. 
Mr.  Pope  has  endeavoured  to  work  upon  the  feelings  of  his 
auditory,  by  continual  appeals  to  the  merits  of  (he  Redeemer's 
sacritice.     Did  I  ever  deny  that  the  merits  of  Christ's  blood 
washed  out  all  sin  1     Rut  who  will  deny  that  a  moral  maityrdoni 
will  render  us  more  acceptable  in  the  eyes  of  the  Redeemer? 
Who  will  assert,  that  if  Christ  grants  favours  to  us,  we  should 
not  labour  to  render  ourselves,  in  a  certain  degree,  deserving 
of  them  1     Will  not  a  master  be  more  ready  to  grant  favours  to 
a  servant,  in  proportion  as  that  servant  becomes  entitled  to  them 
.  by. his  good  and  moral  conduct !     Though  I  am  not,  like  Mr. 
Pope,  always  dwelling  upon  the  merits  of  our  Redeemer's  blood, 
which  should  never  be  introduced  but  with  reverence  and  awe, 
yet  I  am  always  ready  to  assert  my  fliith  in  their  infinite  and 
glorious  efficacy.     Mr.  Pope  has  spoken  of  the  confidence  of 
the  true  believers — I  would  remind  those  who  possess  fcuch  con- 
fidence to  beware.     I  would  tell  them,  in  the  language  of  scrip- 
ture, to  "  take  heed  lest  they  fall."     The  inspired  writer  says, 
"  that  no  man  knoweth  whether  he  be  worthy  of  love  or  hatred," 
and  our  Saviour  says,  "  Learn  of  me,  because  I  am  meek  and 
humble  of  heart."     If  meekness  and  humility  were  more  pre- 
valent at  the  present  day,  this  discussion  had  never  taken  place. 
I  have  been  upwards  of  nine  years  in  the  m^ssioji,  and  I  never 
preached  a  controversial  sermon,  until   I  found  the  Bibiicais 
assailing  my  flock  in  all  quafters — until  I  saw  wolves  in  sheep's 
clothing,  endeavouring  to  lead  them  from  their  faith,  and  car 


llSptiV 


THE    DOCTRINE    OF    PURGATORY. 


137 


rying  on  their  operations  uiHi  n  tract  in  one  hand  nnci  the  money 
in  the  other— 1  then  Ibuntl  it  necessary  to  stand  forward  and 
protect  the  rehgious  principles  of  that  tlock,  over  wliich  I  was 
api)ointed  the  spirhual  guardian  and  guide. 

The  council  of  Trent  never  said,  that  the  merits  of  the  saintr 
can  avail  any  thing  j>er  se.  They  merely  serve  others  throuirl 
the  blood  of  Jesu^  Christ.  Christ  is  the'door  through  which  we 
shall  enter— :He  is  the  vine— we  arc  the  branches— an'J  what- 
ever  good  works  we  may  perform,  or  whatever  merits  wo  may 
possess,  are  not  to  be  attributed  to  us,  but  to  that  divine  tret 
whe.nce  we  spring,  and  from  which  we  derive  our  life  and  nour- 
islnnent.  Lvt  every  pastor  take  care  of  his  flock— I  do  not,  in 
that  respect,  mvade  the  rights  of  others.  Mr.  Pope"  may  say, 
that  he  is  commissioned  to  preach  to  my  flock,  but  I  deny  the 
fact.  I  say  that  he  has  no  ordinary  mission  to  do  so,  and  he 
must  prove  an  extraordinary  mission  by  miracles,  as  Christ  and 
Moses  did.  If  he  have  an  extraordinary  mission,  let  him  give 
us  such  proofs  of  it,  and  I  am  ready  to  join  with  him. 

I  merely  wish  on  this  occasion  to  employ  argument,  not 
rhetoric ;  and  to  appeal,  not  to  your  prejudices  and  pasr.ions, 
but  to  the  sober  reflections  of  your  understandings.  If  I  shall 
be  able  to  remove  ';he  prejudices  of  the  honest  amongst  my 
rrotestant  countrymen,  [  shall  consider  myself  as  havini 
achieved  much.  " 

During  the  heat  of  the  Reformation,  it  will  be  allowed  that 
expressions  escaped  from  the  exasperated  parties  on  both  sides, 
which  had  better  been  forgotten.  We  Catholics  may  appeal  to 
the  learned  and  honest  Thorndyke,  who  in  his  "Just  Weights 
and  Measures,"  says,  " 

i,  'lUZT'nl''^  ?''^''®  ^\''^^  '^  "°*  idolatry,  for  the  flesh  and  blood  of  Christ 

L  h2  l°P         T''r''''?*^r'''^'"J*''.'"  worshipped.     Ho  that  worships 

tlie  Host  believes  tho  Lord  Jesus  Christ  to  be  tho  only  true  God  hvposta- 

■cay  united  to  our  flesh  and  blood;  which  being  present  in  theEXHst 

n  such  manner  as  he  is  not  present  every  where,  there  is  due  occasion  to  give 

n    .  l!   .     P  !,"  t'»l^"'^l'«"f/»  with  wiuch  the  Godhead  in  our  nmnhooTl  i» 

thnM,ir    PP"?.""".^  "f^"*"  '^     occasions.     Will  any  Papist  acknowledge 

Sri  tr"°">Vt'  ''""'"^'-°*  ^!'*^  Eucharist  forGod?     \V.il  common  senle 

?o  h?H,PrT7""'rr°"°"""T  ^""^  "!  ^^^  «a"arner.t  which  he  does  not  believe 

to  be  there  ?     1  his  is  a  calumny  by  which  Protestants  lead  the  public  by  the 

He  subsequently  adds, 

Mr.  Pope  has  attacked  the  Catholic  clergy  for  receivinrr 
money  for  saying  masses.  The  Catholic  clergy  depend  for 
support  upon  their  flo-rks  ;  they  possess  not  the  tithes  and  green 
acres,  and  the  fat  of  the  land.  Give  them  a  certain  portion  of 
tfte  tithes  and  glebes,  and  I  promise  you  they  will  never  look  to 

12* 


ll 


138 


THE    DOCTRINE    OF    PURGATORY. 


the  poor,  even  for  the  most  trifling  compensatirn.  We  read 
that  the  labourer  is  worthy  of  his  hire,  and  that  he  who  preaches 
the  gospel  should  live  by  the  gospel.  Surely  Mr.  Pope  will  not 
assert  the  contrary. 

Mr.  Pope. — My  opponent  has  acknowledged,  that  they  who 
perished  in  the  flood,  died  in  mortal  sin.     Therefore,  according 
to  Mr;  Maguire's  own  showing,  as  those  spirits  were  confined 
in  the  priso'n  spoken  of  by  St.  Peter,  the  prison  could  not  have 
been  purgatory.     My  friend  says,  that  the  onus  lies  on  mc  to 
prove  that  tliere  is  not  a  third  place.     I  reply,  that  the  onus  rests 
on  Mr.  Maguire  to  prove  the  existence  of  a  third  place,  and 
also  to  show,  that  that  third  place  is  purgatory.     He  asks,  if 
there  was  the  disposition  to  repent,  would  not  God  forgive  the 
sin  against  the  Holy  Ghost?     Every  one  who  possesses  repen- 
tance towards  God,  and  faith  towards  our  Lord  Jesus  Christ,  is 
accepted  of  him;  but  this  sin,  whatever  it  be,  appears  to  inflict 
the  awful  p<niish!nent  of  judicial  blindness.     Mr.  Maguire  has 
himself  admitted,  that  the  sin  is  unpardonable.     I  do  not  decide, 
whether  this  sin  can  be  comn\itted  in  the  present  day  ;  perhaps, 
the  commission  of  it  was  confmed  to  the  times  of  the  Saviour- 
Mr.  Maguire  alludes  to  the  cases  of  Lot  and  of  Jephtha.     I 
answer,  that  the  scriptures,  as  a  faithful  history  of  human  nature, 
must  contain  narratives  of  crime;  but  yet,  do  we  ever  find  the 
sacred  volume  speaking  of  acts  of  depravity,  in  language  of 
sanction  and  commendation  1     Does  the  question  need  a  reply  1 
The  criminal  act  is  either  pointedly  condemned  in  the  imniediate 
context  of  the  narration,  or  by  the  spirit  and  precepts  of  the 
inspired  volume.     But  what  are  we  to  think  of  the  book  of 
Maccabees,  which  not  merely  relates  an  act  of  suicide  ;  but  pos- 
itively commends  it ;     "  Choosing  rather  to  die  nobhj^  Nicanor 
struck  himself  with  his  sword  V     Is  this  the  authority  of  inspi- 
ration?     Is  this  bravery,  to  fear  to  meet  death  by  the  arm  of 
another,  and  choose  rather  to  full  on  his  own  sword  1     My  friend 
has  alluded  to  circumcision  and  baptism.     I  would  say  of  bap- 
tism, what  Paul  said  of  circumcision  : 

"He  is  not  a  Jew,  wliich  is  one  outwardly;  neither  is  that  circumcision 
which  is  outward  in  the  flesh:  but  he  is  a  Jew  which  ia  one  inwaidly ;  and 
circumcision  is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter;  whose 
praise  is  not  of  men,  but  of  God." — Rom.  ii,  23,  29. 

I  believe  that  God  will  never  exclude  a  sinner  from  heaven, 
if  his  dependance  be  founded  upon  the  blood  of  Jesus,  though 
ne  be  not  uupiizeu.  iTir.  lusi^uuc  uppeara  lo  ii«.\^y  ti  .i.o- 
respect  for  the  Established  church.  I  would  refer  him  to  her 
catechism,  which  says,  that  "the  sacraments  of  baptism  and  the 
Lord's  supper,  are  g-emrally  necessary  to  salvation."     She  does 


THE    DOCTRINE    OP    PURGATORY. 


139 


UntT'  *'"'r'"^^'>'  «"*>  cssen.inlly."     Mr.  Ma^.u.c  hns  said 

(.0  that  beiieveth  ni:r  h  '  ris„i  r'';''^^^^    '?  •^"^■^;!^' 

that  is  not  baptized  shall  be  co  In  l^t     7' V'"'7"'  ^^'''>'\^^ 
own  jrround    I  uoi.Irl  n  l    ^        f  ^HliU'g -tiini  on  his 

il(l»  will.  „>e.     The  s,a,eme^„  IhaTlbJ  Greel  "did  no  t'li 

v.1.0  hath  Helivcrod,  anT Vo  f  riu/'r  \  "!■ '"  ^"''  "''"  '"''^^■'''  "•«  J«»«', 

H>at  for  this  i-iCt  obtained  for„s   bv   h  i  ,n  "  .      r""  ""     '"'  '"  '""^''^^  <"^  "^5 
bo  given  by  many  in  our  beUlfj&i  0^-  g/ll'"''''  ^"'"''"''  """'"^^  •"'^*' 

ndH^?'J"'^^^'■'^''^'*''•  ^  '^^^^  '•^^'^'  '«  'h'-^t  «'hich  my  opponent 
"fien  this  verse  was  penned'     NppH  T  ^<r^  \-    V    ■»^""'*» 

moment  1 


.'■  1 


ly  out,    Purge  nic  mth  hyssop  and  I  shall  be  clei 


a. 


140 


THE    DOCTRINE    OP    PURQATORT. 


'        jJJ! 


by  reason  of  the  guilt  which  he  is  continually,  and  1  may  per- 
huns  sny,  sometimes  insensibly,  contracting.  Compare  the 
declaration  of  the  council  of  Trent,  on  the  ment  of  good  worka 
already  quoted,  with  the  sacred  volume.     The  Bible  says, 

"Tho  wasos  of  sin  is  death,  but  the  ^Jt  of  God  is  eternal  life,  through 
Jesus  Christ^our  Lord."— Rom.  vi,  23. 

Here  is  the  council  of  Trent  against  God  himself.  My  friend 
spoke  about  confidenco  ;  the  confidence  of  which  I  spoke  was 
built  upon  the  blood  of  Christ.  He  desired  those  who  stood  to 
take  heed  lest  they  fall.  I  pray  that  I  may  be  enabled  to  com- 
ply  with  the  e,\hortation,  God  bestowmg  upon  me  an  humble 
spirit.     My  opponent  has  stated  that  the  Apostle  says, 

"  No  man  knows  whether  he  be  worthy  of  love  or  hatred." 

I  must  confess  that  I  have  never  met  with  the  passage  in  the 

sacred  scriptures.  ,.       .         ,u •     i 

Mr.  Maguire  deprecates  the  idea  of  standmg  here  this  day. 
Had  I  not ''seen  the  passage  in  the  Register,  which  is  regarded 
as  the  organ  of  Roman  Catholic  proceedings,  this  meeting 
would  never  have  taken  place.  With  respect  to  personalities  I 
shall  take  no  notice  of  them.  ",  ,     ta 

A  paijsage  in  the  sixth  iEneid  of  Virgil,  as  translated  by  Dvy- 
den,  will  sSrve  to  throw  light  upon  the  origin  of  purgatory. 

"Nor  death  itself  can  wholly  wash  their  stains, 
But  long  contracted  tilth  even  in  the  soul  reumins. 
The  relics  of  inveterate  vice  they  wear, . 
And  snots  of  sin  obscure  in  every  face  appear; 

*    For  this  are  various  penances  enjoined, 

And  some  are  hung  to  bleach  upon  the  wind. 
Some  plunged  in  waters,  others  purged  in  fires, 
'Till  all  the  dregs  are  drained,  and  all  the  rust  expires. 
+  **♦♦* 

Then  are  they  happy,  when  by  length  of  time 
The  scrufTis  worn  away,  of  each  couunitted  crime  ; 
No  speck  is  lei\  of  their  habitual  stains. 
But  the  pure  ret  her  of  the  soul  remains." 

One  would  think  that  Virgil  saw  prospectively  the  purgatory 
of  the  church  of  Ron>e.  Here  permit  me  to  make  a  remark, 
that  I  cannot  discover,  by  what  process  fire,  which  is  material, 
can  purify  an  immaterial  essence.  1  proceed  to  demonstrate 
from  the  sacred  volume,  in  addition  to  the  arguments  which 
have  been  already  adduced  in  refutation  of  the  doctrine  o  pur- 
satory,  that  the  souls  of  believers  pass  after  death  immodiati  ly 
To  everlasting  rest.  If  the  blood  of  Jesus  Christ  cleanselh  from 
all  sin,  then  assuredly  the  man,  who  has  thus  been  cleansed,  is 
translated  at  once  into  tlic  realms  of  eternal  glory. 

In  the  fourth  book  of  Kings,  (or,  as  we  have  it,  tho  i^ecopu; 
and  twenty-second  chapter,  it  is  written. 


THE    DOCTRINE    OF    lURGATORY. 


141 


toU.T';^n,!loT.u!  in"i*  '"'^f  thre  to  tl.y  Father.,  and  tl.ou  «hnlt  ho.  gafhorcc 

will  tfnrirti.'is';;;;;^.::,!''"^  ^'"-  •>•-  -^  -^  - «"  the  cviunvi'd" 

I  ask,  would  snch  a  promise  have  bc.-n  made  to  kinir  Josiab, 
If  the  soul  was  to  pass  Iro.n  the  trinis  of  this  world  to  the  acrouU 
z.ng  HufFennirs  ot  a  purgatorial  fire.  I„  the  secoud  of  Corin- 
thians,  chap,  v,  1st  to  Slh  verse,  the  Apostle  writes  • 

ur^°"wv*^^^n'^  ^"''^  """'^^  "^'^  "^  «"ch  language,  if  he 
bel.eved  that  he  had  to  pass  through  a  purgatory  ?  «  '  "  "« 

Lord, '  we  hnd,  are  m  the  case  of  the  believer,  according  to  the 
Apostle,  synonymous  expressions :  and  « in  the  bod^,"  and 
"absent  from  the  Lord,"  are  likewise  identified.  The  Apostle 
says,  m  Phil;,)p.ans  first  chapter  21st  to  23d  verse :        ^ 

j}j7!iFV^''''^'  'V*'l*  '"^'"^  ^•'""^'  '^  ^•^""d  i»the  thirteenth 
verse  ol  the  fourteenth  chapter  of  Revelations  :       ^ 

dead^Jhilh' dfet^^e'LoS'7±"^'  Tl?'  ""'"  '"^'  ^""^'  ^'"'^^'^  «'-  ^^e 
uvuu  .yiin.n  uie  in  iiie  ijOra,  from  henccfort  i  •  vpa  <8n  fh  thn  Qr.;^:*  tu„.  ji 

m«j  m(/,-o,n  //.etV  labours,  'and  their  works  ii  tSu  them/'  ^  ''  '^''  '^'^ 
Why  are  those  who  die  in  the  Lord,  blessed  ?     Is  it,  that. 

e hvered  from  the  toils  of  the  flesh,  they  go  to  purgatory  '  Are 
hey  blessed,  if  enduring  the  intensity  of  purgatorial  fire  ?     No 

ut  through  the  grace  of  God,  when  the  sumn.ons  goeth  forth' 
cene'lnJr"''"-'^  ^'T  '^'  ''^^"^es  and  sorrows  of^his  mortal 

TseV]'^^-  '■'^"'"^'  °^  "''I""  ^'^^'"''y-  ^"'■^"'r  the  child  of  God, 
instead  of  m  any  degree  lookmg  forward  to  the  period  of  his 
d  ..olut.on  as  the  co.nmencemet.t  of  eternal  blessedness,  if  he 

/m  sr^ni^r'  '''''^^'  '^'  ake  of  purgatorial  fire,  would  doubt- 
e^s  stand  shi  vermg  on  the  brmk.  The  people  of  God  whether 
they  live  or  d.e,  are  the  Lord's.  Would  '  h/An.^M.  «!!"  'h!! 
In  ntn^i''  J^'^P'l^^^^  ^^'^'^'^  '-^^ter  death,  if  they  had  to's'u'ffr; 
Maguire's  arguments;  I  have  considered  his  quotations  from 


S    i 


i 


:'IBI' 


Ji     1 


,  I 


1 


'M 


li    li 


,;1 


142 


THE    DOCTRINE    OF    PURGATORr. 


8Cii|>tui-o,  nnd  proved  (hat  llu^y  <lo  not  support  the  (loclriiic  of 
piir<j;iUory  :  I  Imvi'  sihowii  that  'sikU  a  ttsiiot  is  inctdisistrnt  with 
the't-harai-lcr  of  <io(l,  ami  dcro-jjatc.ry  to  tlio  lledtTiiH'r'H  riacii- 
ticp.  Wv  \\d\v  HiMii,  upon  \\\v  trstiuiouy  ut'  holy  vvi'il,  thai  the 
blood  of  Jesu.s  Christ  if*  perl'tM.tly  competent  lor  the  salvation 
of  sinners:  we  have  seen  Fathers  n}j;ainst  Fatiiers  :  I  trust,  we 
shall  no  lonj^er  repose  implicit  dependaiice  upon  them.  The 
Bible,  and  the  Hible  alone,  as  the  rev<lalionof  God,  is  the  word 
by  which  we  shall  be  Juc'i^ed.  That  word  directly  shows  us,  that 
the  soul  of  the  real  Christian  having  been  enianciputed  from  the 
body  passes  inunediately  to  a  .state  of  felicity.  We  have  also 
seen,  that  the  doctrine  i>f  purgatory  carries  on  the  very  face  of  it 
a  contradiction  to  the  sacred  scriptures,  in  the  distinction  which 
it  establishes  between  the  rich  and  the  poor.  And  here  I  would 
join  issue  with  one  who  was  well  acquainted  with  the  system  of 
the  church  of  Home,  a  converted  priest :  nnd  if  1  use  strong 
expressions,  I  mean  no  oflence  to  the  feelings  of  my  Uomim 
Catholic  auditors— but  I  would  endeavour  to  reach  the  judgment 
and  the  conscience.     The  writer  to  whom  I  allude  says, 

"  The  doctrine  of  purgatory  is  of  lioatlion  oriojii,  intemled  to  chent  thesim- 
pie  out  of  their  money,  hy  givins;  them  hilia  of  exchaago  upon  another  world 
for  cash  paid  in  Uiis,  without  any  danger  of  the  bills  returning  protested."— 
Mcagficr. 

Spare  your  smiles,  my  friends:  the  subject  is  too  momentous: 
it  is  the  salvation  of  the  immortal  and  never-dying  spirit,  on 
which  we  are  discoursing ;  it  is  the  honor  of  Emmanuel's 
atonement  that  we  are  vindicating.  Will  you  not,  in  agreement 
with  scrii)ture,  give  your  universal  verdict  against  a  doctrine 
which  woul4  rob  the  believer  of  his  peace,  which  would  throw 
around  the  glorious  attributes  of  heaven's  sovereign,  the  funeral 
pall  of  daikness  and  abscurity,  which  would  transform  a  God  of 
love  into  a  God  of  terror,  minizle  our  paltry  "  satisfactions"  with 
the  a'ronies  of  Calvary,  and  attach  to  the  seamless  robe  of  Christ's 
righteousness,  woven  from  Bethlehem  to  the  Cross,  the  tattered 
vestments  of  personal  suffering  1  As  to  men  of  sense,  I  appeal 
to  the  Roman  Catholic  clergy.  Though  we  differ,  still,  as  a 
friend,  I  would  say,  "take  care  lest  you  are.not  bringing  down 
upon  your  heads  the  curses  of  innumerable  immortal  spirits.' 
We  are  all  on  our  progress  to  an  eternal  world ;  we  must  all 
onward,  whether  we  will  or  not,  to  our  journey's  end  ;  our  pil- 
griinaoe  will  'soon  terminate,  and  the  exclusive  objects  ot  our 
concern  then  will  be  the  great  realities  of  an  eternal  world,  l.et 
us  then,  Protestant  and  Roman  Catholics,  while  we  are  on  the 
way,  look  to  Jesus,  the  only  hope  set  before  sinners  ;  let  us  kiss 
the  Son,  lest  he  be  angry,  and  the  door  of  mercy  be  for  ever  closed 


m 


THE  DOCTniN^E  OF  PUHGATORy.         14.^ 

i..  no  small  d...  •  e  «  •  ed  '  I  1  l'."^"  "V""l'>'  "''>'^"  "'"^'  ''« 
»"«l  expose,  sophisfrr  M  I-^^nr-h''-""'"  ""'"""""  *'^'''"'"*N 
sovcTuI  nu>n  were  tri.u  i.  d  .'-n.  li  . ,  f"  'I  '"^  !  "^'"^  "^''  "'"» 
^li(<  was  a  uih  h      ^  r  •  """  '""''■'■  '•'<'  '"'fossicm  thai 

I'-r  it.  health  am      -^peH  v       T.  ■'"     ^  '^''  ?'^'^''  '"''  ""^  P"7 

.i.ero  a..o  u.  nii,;;r';i;;'^.i,  i^;;r^iri>;;;./''''^ir'V^''- 

.■ii,'ain8t  the  Holy  (;host  an  iwt  nt'i.v      1  .  .  '""''  ^*'^'  ''^'" 

l"'l''  lf>'it  lor  u  sL  which  i,n.!/  ■'  ^'".'^  '"'■'^«-  I^"^'^  he 
l>is  death,  ami  To  S  I ,  '  f  ^^>",'"""''i  Hfly  years  before 
Leaven  will  he  sh.U  "ai,  1  ,  St^  "ri""''  **'^  ^^"•^'^  "»' 
otornal  reprobation  ?     ll  Ch       '.  V\'"  ''?  ^•'""'<^^'""ed  to 

-.•ntant'smner.  V:^t:T^:;:t:':rmV:^  VI"'' 
seech  yon  all  to  examine  the  Nfw  'fv  ;       .  "^'^  '     *  ''e- 

iu  ahnost  every  pa.,  of  a  col  1  I  '"''  '""^  >""  "'"  'i"d 
I  n,av  here  be<J^t  Vera II    mt  ^n  '/-'V'?  '"^'^  "  ^"^'''i"^- 

"Pon  fhat  n.n,iSd  lu;^:^.i:::r:^;;t t  Sf  I  "'^""'^ 
of  my  fnent ,  and  direrJ  vn>.r  .,♦., . .     ^  '"c  ^vonderlnl  eloquence 

a-ivanced.  Mr  Pope  sals  ha  '"''  "'"  "•""""'^^t'''  he  has 
oll-:n,Hand.nan.cdv  baXn       /theT'"^^^^  *''  '^'  ^-^"-h 

a//f/  necessary  to  sa  vatio  '^  ^  I  on^'l  '  n '^P'"!' '"''  -^'""■' 
word  ^.gene.;ily,"  as  the^Io,  L' d^  tf  m  .,:';i'?'^"'  '*" 
...stances  the  sacran.ents  .naj  be  d.Wn  ed^^^^^^^  '"  """' 

dom,,n  the  opinion  of  theolo<vi«„.    'r  '    '  9'  """♦.'''- 

h>.!;is.n.     If  Ar.  Pope  ..S^S^;^  ^^ll^^^^tt''''  'T 
.    qaite  agree  with  him.     IJnt  if  he  deni.^s  .1  ./       .'•  '"  .^'^•'' ^"^'"^C' I 
to  all  Christians  W..  /m.V /i  '  tZ^t  I^;^^.  J      " '^  ""  ' 

.•eq.i..ite  for  salvation,  1  p  opol^^  to  T nn  i  ''T'"^  "'  '"'  '' 
scripture—,  F'"Fos.e  to  luni  the  distnict  text  of 

G^^cLSS^lS^Z^  """  '^'°'"  «=-•"  «^-tcrand  the  Holy 

•l.a'pul^^^^y^Sri.nrr^^l,^'  ^^r^P^r  «  third  place  for 
li'e.  is  not  fir.  Pope  .  1^0"!, the  ' "'  f,''"^""'"  ''•^^"'  ^^is 
wise  God  to  an  accoun  ri n  '  "  "' '"  ^'V'  ^"^''"^  the  all- 
efficacy  of  his  own  Sts  bv^hi  o  mTv""'  ^^'"^'^^«  "-'"  'ho 
a..d  the  only  question  7J  fH^  "^"'"^  "^  '^  ^^''•^  P'ace  ; 
Wished?    MV   l>!'Ll..'■:^:'•^^'^^«  ^^^-^  a  place  ^.  /ac/i  o.sfn. 

that  I  belie;;:  tha^^a^ ;:r:i:il  J'r  f '  "^''"  '^"  "^-'"^'^^ 

mstance-I  hopeonthecontrarv    il?         P"'-g"tory  m  the.first 

P    on  me  contrary,  that  many  go  direct  to  heaven, 


144 


THE  DOCTRINE  OF  PURGATORY. 


and  a  few  comparativoly  to  purgatory.  Is  it  not  evident,  thai 
if  many  souls  yo  diroctly  to  Immvcu,  lliut  does  not  uiditatc  against 
tho  doctrine  of  nnrgatory.  IJecause  fouie  souls  should  go  di- 
rectly to  heaven,  it  would  he  foolinh  in  the  extreme  to  argue  that 
no  such  place  as  purgatory  existed.  I  challenge  Mr.  Pope  to 
produce  a  single  «lireot  proof  from  scripture  agairwst  purgatory. 
Every  passage  which  he  has  quoted  i.s  pertectly  consistent  with 
the  existence  of  a  third  place.  , 

Before  I  proceed  further,  let  me  read  to  you  the  following 
passage  from  the  pen  of  that  candid  Protestant  divine,  the  learned 
Dr.  Thorndyke,in  his  "Just  Weights  and  Measures."  Speak- 
ing of  the  doctrine  promulgated  by  Lulher,  as  to  the  justification 
by  faith  only,  he  saya, — 

"Can  it  fill!  within  tlie  sense  of  a  Christian  to  imngino,  that  he  can  he 
restored  by  a  'LortI  have  mercy  on  me?'  No,  it  innst  cost  him  hot  tears  nnd 
ei^lia,  and  groans,  and  extraordinary  prayers,  with  tanlini^  and  aims.  'I'liosc 
who  assure  siimers  of  pardon  and  the  fuvonrof  God,  with  such  means  of  true 
repentance,  whether  it  be  themselves,  or  their  false  teachers,  plainly  murder 
their  souls."  * 

Is  not  that  a  strong  passage  against  the  Lutheran  and  Cal- 
vinistic  doctrine  of  justification  by  faith  onhj,  which  has  been 
adopted  by  Mr.  Pope  1  The  inutility  of  good  works  is  a  pleas- 
ing doctrine  to  promulgate  ; — it  ministers  to  the  passions  of 
mankind,  and  encourages  every  species  of  immorality. 

Mr.  Pope  talked  of  Job,  and  he  stated  that  a  Roman  Catholic 
was  astonished  on  his  telling  him  that  Job  used  the  foUowitig 
words,  while  he  was  in  this  life  : — 

"  Have  pity  On  me,  tiave  pity  on  me,  at  least  you  my  friends,  because  the 
hand  of  the  Lord  hath  touched  me." 

I  now  assert  that  generally  speaking,  learned  commentators 
agree,  that  Job  there  speaks  in  the  spirit  of  prophecy  of  himself 
when  dead,  that  his  language  related  to  Jesus  Christ,  whose 
death  on  the  cross  would  redeem  them,  and  that  he  therein 
solicited  the  prayera  of  the  friends  about  him  when  he  departed 
from  this  life.  Such  is  the  sense  in  which  I  find  this  passage 
understood  by  the  It  arncd  commentators.  But  I  had  never 
quoted  the  text  in  support  of  the  doctrine  of  purgatory,  and  Mr. 
Pope  is  therefore  only  building  castles  in  the  air,  for  the  purpose 
of  pulling  them  down.  Is  not  the  doctrine  of  Mr.  Pope,  on  the 
head  of  justification  by  faith,  directly  Calvinistic  ?  He  has  ap- 
peared afraid  to  express  the  opinion  which  he  evidently  enter- 
tains, that  the  blood  of  Christ  is  sufficient  alone  to  save  us  ;  as 
if  our  Saviour  himself  had  not  annexed  to  the  promise  of  salva- 
tion, many  co-operating  conditions,  the  fulfilment  of  which  is 
f)g{^nocr>t-ir  jiri  {lift  n.qrt  of  iv.viti — HeaF  what  our  Saviour  says, 

"  But  if  thou  wilt  enter  into  heaven  keep  the  commandments^" 

"  Unless  you  do  penance  you  shall  all  likewise  oerish." — Matthew,  xix,  17 


THE     DOCTRINK    OF    PURCATORy. 


145 


I  have  already  proved  that  the  word  /ifiu^ota  was  used  in 
reference  to  the  repentance  of  the  men  of  Nineveh,  and  that 
repentance  we  are  tohl  in  acriptnre,  consisted  of  the  wt.rks  of 
penaiK^e,  lastin<r,  and  Hiniihir  njortifuations. 

1  defy  any  Protestant,  who,  like  INIr.  Pope,  maintains  the  ri^hf 
ol  private  judgment,  to  prove  that  the  Bible  is  the  inspired  word 
of  (,od.  The  Protestant  must  take  it  upon  trust  from  the 
(ath.dic  church.  They  receive  the  sacred  scriptures  from  a 
church  whose  authority  they  refuse  to  acknowledge. 

Mr.  Pope  has  again  recurred  to  the  origin  of  the  present  dis- 
cussion, and  repeated  that  the  passage  in  the  speech  published 
in  the  Kegister,  first  gave  occasion  to  it.     Mr.  Pope  has  spoken 
too  ot  that  paper  being  the  organ  of  the  Catholic  body— that 
m;.y  be  true,— but  I  will  here  say  that  the  editor  of  the  Kegister 
had  nothing  to  do  with  the  speech  in  question.     He  should  not 
he  held  responsible  for  it,  unless  it  had  been  given  in  by  the 
gentleman  who  furnishes  the  regular  reports  for  that  journal. 
1  have  already  disclaimed  the  accuracy  of  the  report  in  question. 
1  have  on  the  first  day,  stated  to  this  assembly,  how  Mr.  Pope's 
challenge  was  sent  round  in  green  bags  through  my  parish,  and 
thit  a  copy  of  It  was  served  regularly  upon  me  at  breakfast  after 
mass  III  the  presence  of  several  Protestants.     Let  Mr.  Pope 
employ  what  arguments  he  may  think  fit  against  my  creed.     I 
shall  not  descend  to  personalities— even  if  he  make  a  parcel  of 
crabs  crawl  across  this  table,  and  state  that  they  are  souls  on 
their  journey  to  purgatory.     I  shall  not  accuse  him  of  person, 
aiity.     Mr.   Pope  forsooth  has  made  a  noble  discovery.     He 
proves  from  a  passage  taken  from  the  sixth  book  of  Virgil's 
/hneid.that  the  Catholic  church  has  stolen  the  ideaof  pur-mtory 
Iv  n  .r^^  T^^"'''"  '"yth^'o^y-     Virgil   likewise   speaks  ot"^  hell. 
Will  Mr.  Pope  say  that  the  doctrine  of  hell  has  been  also  stolen 
tro.n  the  mythology  of  the  heathens  ?     I  think  I  may  make  him 
a  full  present  ol  the  notable  argument  which  he  has  founded 
upon  the  sixth  book  of  the  iEneid. 

Mr.  Pope  says,  that  he  cannot  conceive  how  the  fire  of  pur- 
gatory can  act  upon  immaterial  souls.  This  was  precisely  the 
objection  started  by  Voltaire  against  the  doctrine  of  hell— namely, 
that  hre  could  not  act  upon  the  human  soul.  That  celebrated 
mhdel,  therefore,  contended  that  the  soul  must  be  annihilated 
after  its  separaUon  from  the  body  ;  and  he  ridiculed  as  incop^ 
sistent  and  absurd,  the  doctrine  of  future  rewards  and  punish- 

"1^"^^\    '^i^®  ^^^^®  "^  Voltaire  will,  no  doubt,  feel  extremely 
obliged  to  Mr.  Pope.  ^ 

Mr.  Pope  eternally  recurs  to  the  merits  of  the  Redeemer's 
blood,  in  order  to  throw  dust  in  the  eyes  of  his  hearers.  ^  There 
I'!  not  a  man  on  earth  places  more  dependance  than  |  do  upon 

15? 


\ 


146 


THE    DOCTRINE    OF    PURGATORY. 


the  sacred  blood  of  our  divine  Redeemer.     I  feel  that  my  eter- 
nal  salvation  is  a  doubtful  matter,  but  I  hold,  with  the  Catholic- 
church,  that  the  merits  of  Christ's  blood  have  out-balanced  all 
sin.     1  believe  that  millions  will  be  blessed  in  the  Redeemer's 
name.     Mr.  Pope  insists  that  tho  doctrine  of  the  utility  of  good 
works  detracts  from  the  merits  of  Christ's  sacrifice.     It  remains 
•for  Mr.  Pope  to  show  that  sin  is  sanctioned  by  heaven  :  or  that 
because  good  works  are  rewarded  by  our  Saviour,  he  therefore 
derogates  from  his  own  infinite  merits.  We  believe  that  all  men 
who  ar^  saved  are  saved  alone  through  the  merits  of  Christ. 
As  It  is  not  derogatory  to  Christ  to  be  an  intercessor  with  the 
Father,  neither  is  it  derogatory  to  Christ  to  have  intercessors 
under  him.   Mr.  Pope's  attempt  to  throw  discredit  upon  the  holy 
Fathers  does  not  look  well  for  his  cause.    I  beg  you  to  recollect 
the  argument  which  I  proposed  respecting  the  Fathers— and 
which  argument,  as  Mr.  Pope  has  not  condescended  to  notice  it, 
I  shall  hsre  repeat— either  the  Fathers  in  their  writings  published 
what  was  the  acknowledged  doctrine  of  the  church  or  they  did 
not.     If  they  did  publish  the  established  doctrine  of  the  church, 
Mr.  Pope  must  give  up  the  first  ages  of  Christianity,  and  the  first 
councils,  and  admit  that  there  never  was  a  period  when  such  doc- 
trme  was  not  taught  by  the  church.     If  the  doctrines  promulga- 
t«^d  by  the  Fathers  vyere  not  those  entertained  by  the  church,  why 
did  not  the  church  then  disclaim  them,  and  condemn  their  onin- 
ions?     Why  did  not  the  heretics  quote  the  Fathers,  as  opposed 
to  the  Catholic  church  ?     Mr.  Pope  has  given  some  quotations 
from  the  Fathers.    As  soon  as  the  substance  of  the  present  con- 
troversy is  drawn  up  and  duly  authenticated,  I  shall  repair  to  the 
hbrary  at  Manchester,  and  there  examine  .the  genuine  editions 
of  the  Fathers,  in  order  to  ascertain  the  authenticity  and  correct- 
ness of  the  quotations  read  by  Mr.  Pope.  The  quotations  which 
he  has  given  are  taken  upon  second  hand  authority.      He  has 
had  them,  I  believe  obsletricante  manu. 

My  quotations  remain  uncontroverted  and  incontrovertible.  I 
would  recall  the  attention  of  all  candid  Protestants  present  to 
this  fact,  that  I  have  proved  my  doctrine  by  three  distinct  pas- 
sages from  scripture,  which  have  not  been  explained  by  my  op- 
ponent—I have  quoted  Fathers  who  adduce  the  same  texts  of 
scripture  in  support  of  the  doctrine  of  purgatory.  Were  Jerome, 
Augustine,  Cyprian,  TertuUian,  and  Origen,  down  to  the  fifth 
century,  all  wrong  in  their  opinions  on  this  subject  ?  Will  you 
prefer  the  private  judgment  of  Mr.  Pope  before  ll.e  unanimous 
consent  of  the  holy  Fathers  and  the  authority  of  the  church  1 

Dr.  Johnson,  one  of  the  greatest  men  that  England  ever  saw, 
admitted  the  reasonableness  of  the  doctrine  of  purgatory.  Ht 
acknowlei^ed  that  it  was  a  holy  and  reasonable  doctrine,  and  be 


THE    DOCTRINE    OF    PURGATORY. 


147 


ncrordingly  offered  up  prayers  for  the  departed  soul  of  his  mother. 
W  liat  Dr.  Johnson  held  and  acknowledged,  few  Protestants  need 
be  asihanied  of. 

Negative  proofs  alone  were  those  to  which  Mr.  Pope  has  had 
recourse.  I  have  advanced  no  position  in  proof  of  the  doctrine 
of  purgatory,  which  I  have  not  founded  upon  at  least  two  direct 
and  positive  texts  of  scripture.  I  have  also  brought  forward* 
the  holy  Fathers  in  support  of  the  doctrine  which  I  maintain.  I 
hiive  proved  that  all  antiquity  concurred  in  giving  the  same  mean- 
ing which  I  now  give,  to  the  texts  of  scripture  which  I  have 
quoted.  It  must  be  acknowledged,  even  by  Protestants,  that 
those  iioly  Fathers,  who  lived  immediately  after  the  Apostles,  and 
mitny  of  whom  are  canonized  saints,  form  a  great  and  powerful 
authority,  as  to  the  doctrines  of  the  church  in  the  early  ages  of 
Christianity.  Mr.  Pope  will  not  admit  the  authority  of  the 
church,  nor  will  he  give  credit  to  the  collective  wisdom  of  the 
holy  t  athers. 

We  read,  that  God  will  render  to  every  man  according  to  his 
works.  If  God  plunges  a  man,  for  an  idle  word,  into  hell  for  all 
eternity,  where  will  a  place  be  found  for  Antichrist,  or  for  Nero, 
Caligula,  Domitian,  and  the  jother  monsters  of  vice  who  have 
disgraced  the  human  foT.  ?  Where  is  a  place  of  adequate  pun- 
ishment to  be  found  for  them,  if  a  man  be  condemned  everlast- 
ingly for  the  expression  of  a  single  idle  word  1  Yet  we  read  in 
St.  John  the  words  of  our  Lord,  that 

Is  the  doctrine  propounded  by  Mr.  Pope  consistent  with  the 
justice  and  mercy  of  God  1  Protestants  should  beware  of  the 
doctrine  that  asserts  they  must  go  directly  and  at  once  either  to 
heaven  or  hell.  The  alternative  is  a  dreadful  one,  and  obviously 
does  not  consist  with  the  goodness  and  mercy  of  God. 

It  13  evident  that  the  texts  of  Scriptnre  are  on  my  side.  Has 
Mr.  Pope  quoted  a  single  text  directly  against  the  doctrine  which 
1  advocate,  or  in  contradiction  to  the  texts  whicn  I  have  read  to 
you  1     Weigh  that  fact  in  your  minds. 

Mr.  Pope  has  attempted  to  cast  discredit  upon  the  utility  of 
good  works.  Now  I  ask  him,  /mo  can  a  merciful  God  punish  me 
eternai,y,for  bad  works,  if  he  tvill  give  me  no  credit  for  r.w  good 
owes/  I  had  been  led  to  believe  that  the  giving  of  even  a  cup 
01  cold  water  should  have  its  reward,  i  have  already  stat<d 
that  good  works  avail  not  per  se,  but  through  the  infinite  merits 

_     ..,  ,^,„  tciTciiu  uiK  cuuris  01  poor  man,  lu 

co-operate  with  divme  grace,  in  the  atonement  for  his  manifest 
transgressions. 


J 48  THE    DOCTRINE    OF    PURGATORY. 

Mr.  Pope—As  to  the  sermon  which  my  learned  opponent 
accuses  me  of  preaching,  it  originated  from^he  fact.  thaHhere 
were  no  arguments  to  which  I  had  to  reply.      He  hil  indeeH 
dealt  m  broad  assertions,  but  not  in  argum^ent.  Mr  M^gu.re  haJ 
much  objected  to  the  expression.  4^clicial' blindnesf."     He 
'teCn7'lf       1  '^V^'  constitution  of  the  mind  is  framed  by 
nfJ     A      '"?''•  u  ^^""  ''^  habitually  resist  the  convictions 
of  our  judgments,  the  darkness  of  the  understanding  is  increa  ed 
80  that  a   length  we  cannot  discover  truth  from  fdsehood      his 
.s  j^jdjcal  bhndness.  If  it  be  the/act  that  .ofew  go  toZgoorn 
as  Mr  Magmre  asserts,  then  I  hope  that  the  rtSrnheroJmail 
for  sotds  suffering  m  purgatory  will  be  ir^  proporliori  dimnS 

ancy.  Mr.  Magune's  quotation  from  2  Cor.  i,  11.  My  opponent 

ch'rch'of  R  ''"'  T/"  '"u'^'^^'  ^^^  '^'  holy  script'uref  to  th 
XZl  ^^^°."?"-    '  ^t«y  the  position.    WerJ  there  not  various 
churches  beside  the  church  of  Rome  ?  Has  my  friend  never 

?hT  w'u  ^'  ^'''^  '^t  A'^^^-"-"'  the  Chaldeanfth    Syrian 
rtie  MS aldensian  churches  ?     These  all  possessed  the  script  "res 

If  iZ^  i;'"j""''r*T'  ^h'^h  ^  h^^«  "««d  °n  other  ocSont 
If  I  desired  a  draught  of  water,  and  six  or  seven  streams  flowing 
towards  me,  should  go  and  plunge  my  vessel  i  to  thl  neS 

1Z2  "f^ ''  '^"'  '''""^?  ""^  the%roprietor  of  one  of  the 
rivulets :_«  Sir,  you  are  entirely  dependant  on  me  for  water 
but  you  shall  not  draw  it  from  this  stream  ;  it  belongs  to  me '' 
I  might  reply,  "I  am  not  exclusively  indebted  toyou'or  denen 
dant  upon  your  fountain  :  there  are  five  or  six  other  streams  aJ 
hand  ;  you  may,  if  you  please,  debar  me  of  access  to  your  wel 

Mr.  Maguire  remarks,  that  my  observation  on  the  incomne- 

wEwTv?'-^'"  V\P"'-g^  ^"  '"^rnaterial  spirit,  coinddes 
with  that  of  Voltaire.  I  hold,  that  although  a  spiih  cannot  suffer 
from  materia!  substance,  it  can  be  taught  toCffer  by  bet 
brought  into  contact  with  spirit.  When  the  spirit  is  re-udted  to 
the  corporeal  frame,  then  the  body  may  suffer  from  materC  IH,! 
a^Ju7.r?;-^^^^'^'^^  ^'^  ^^-^^^'^^  '''^^  quit"  ns   .^    h    ; 

against  Tern     if   hlv'^f    "'\''^^  ^'^  ""^  '^'  ^^urch  protest 
noHhlV         ■       }    L^'"^  ^'''^  ^^^  '"•"^  o^  the  church,  why  is 
I  Iv  H  T  r'  '''"'^^  h'  f  >■'  they  propound,received  ?  In  reply 
?n  S '/  /•  *h%^"«^^^'«"«  f^^«'"  the  Fathers,  which  I  have  adduced 

or  t&rnot'Tr^^'^f  ^^  ^'\'  '^'  "'"^  -'  the  cll'h 
or  they  did  not :  if  they  did  not,  why  were  thev  not  nrof.«..W 

Znort?  "tk"^  r  "'  '"^^  r  "^'i^^  ^^^*""^  '•^c^'-ed  which  the; 
e<i/.port  ?     1  herefore,  we  have  Fathers  against  Fathers 


THE  DOCTRINE  OP  PURGATORY.  I49 

My  opponent  asked  questions  in  the  last  half  hour  yesterday, 
when  ho  knew  they  could  not  be  replied  to.     He  has  said  that  I 
have  not  given  my  rule  of  faith.     I  beg  to  be  permitted  to  deny 
this  assertion.     1  agam  and  a^ain  stated,  that  the  bibie  is  my 
RULE  OF  FAITH      I  never  asserted  that  God  suffered.     Christ 
suffered  not  m  his  divinity,  but  in  his  human  nature :  and  the 
union  of  deity  with  manhood,  stamped  an  infinite  value  upon  his 
su  Ferings.     I  shall  now  proce^u  to  prove  the  inspiration,  canon- 
icity,  integrity,  authenticity,  and  genuineness  of  the  sacred  vol- 
ume.  From  the  short  time  allowed,  I  shall  be  under  the  necessity 
of  condensing  my  remarks  within  a  small  compass.     I  would 
first  ask,  how  does  the  church  of  Rome  decide  upon  these  ques- 
t.ons  ?     Is  It  by  inspiration  1     My  opponent,  I  am  convinced, 
does  not  entertain  such  an  opinion.     It  is  then  on  evidence  • 

AND  IS  NOT  EVIDENCE    TANGIBLE  TO  OTHERS    AS    WELL    AS    TO 

THE  CHURCH  OF  RoME  ?     My  friend  has  made  an  observation 
to  this  effect,  that  I  disregarded  aggregate  wisdom.    The  asser- 
tion, permit  me  to  say,  is  unfounded.     I  deny  not,  that  in  the 
multitude  of  counsellors  there  is  safety.     Surely  the  wisdom  of 
a  collective  body  may  be  serviceable,  though  not  endowed  with 
the  prerogative  of  infallibility.— As  to  the  inspiration  of  the  sys- 
tern,  revealed  m  scripture;  all  are  convinced  that  we  need  a 
revelation.      The  light  of  nature  can  in  no  wise  discover  to  us  a 
plan,  by  which  the  Deity,  in  perfect  harmony  with  his  unchang- 
ing  perfections,  can  .pardon  guilty  man.      Socrates  looked  for 
such  a  revelation.  The  law  of  opinion  is  continually  fluctuatinff, 
and  does  not  furnish  an  immutable  standard  of  morals.     Do  we 
not  want  something  to  cheer  and  console  us  amidst  the  vicissi- 
tudes and  troubles  of  life  ?     When  we  look  beyond  the  portals 
of   he  grave,  do  we  not  require  a  ray  of  truth  to  illuminate  the 
darkness  of  the  tomb  1     By  nature  we  know  little  of  God,  little 
of  ourselves,  little  of  our  destinies.      Here  is  a  volume  which 
purports  to  be  a  revelation  from  heaven.     I  study  it,  and  find  in 
It  a  sublime  display  of  the  divine  perfections,  a  scheme  of  redemp- 
tion perfectly  adapted  to  my  circumstances,  a  perfect  code  of 
morals,  a  system  whose  tendency  is  to  diffuse  happiness  on  earth, 
and  to  smooth  the  rugged  brow  of  death ;  so  that  the  volume 
Dears  upon  its  very  front  the  broad  impress  of  heaven.     I  find 
thut  It  has  condensed  the  fragments  of  truth  that  are  scattered 
through  the  world,  mto  a  glorious  whole.    I  find  that  it  explains 
the  mazes  and  labyrinths  of  life,  and  brings  glory  to  God  m  the 
higiiest,  and  speaks  peace  on  earth,  good  will  towards  men.     Its 
•wo  great  divisions,  the  Old  and  New  Testament,  contain  n.nnK« 
cies  which  have  been  fulfilled  in  the  destruction  of  kingdoms, 
and  lu  events  which  history  has  recorded.     The  Jews  are  scat- 
tered throughout  the  world,  and  are  still  a  distinct  people.  Lord 

-13*  . 


Ilijii 


150 


IHH  i 


111  II 


I'l 


1    lii! 


m  J! 


THE  DOCTRINE  OF  PURGATORr. 


Chesterfield,  with  all  his  infidelity  was  obliged  to  say,  that  he 
never  could  get  over  the  state  of  the  Jews  as  a  testimony  to  ihe 
truth  of  scripture.  From  what  origin  could  such  a  system  have 
sprung?  It  could  never  have  en)anated  from  the  schools  of 
antiquity.  The  schools  were  hicapable  of  discovering  (he  char- 
acter  of  God|  or  of  devising  such  a  scheme  of  morals.  Ancient 
philosophers  were,  comparatively,  children  on  the  subject  of 
moral  obligation.  If  philosophy  could  not  impart  such  truth, 
we  must  look  to  some  other  source,  and  I  find — that  source  is 
heaven.  What  object,  I  would  ask,  could  the  Apostles  have 
had  in  attempting  to  deceive  mankind  1  Was  it  temporal  inter- 
est? No— they  exposed  themselves  to  persecution  and  death. 
When,  therefore,  I  find  the  system  which  they  have  revealed; 
according  with  the  voice  ot  nature,  adapted  to  the  circumstan- 
ces of  man,  accurately  describing  his  character,  and  palpably 
embodying  in  itself  the  attributes  of  Jehovah,  I  cannot  avoid 
asking, 

"  Whence,  but  from  heaven,  should  men  unskilled  in  arts, 

In  different  ages  born,  in  different  parts, 

Weave  such  agreeing  truths,  or  how,  or  why, 

Should  all  conspire  to  cheat  us  with  a  lie. 

Unasked  their  pains,  ungrateful  their  advice, 

Starving  their  gains,  and  martyrdom  their  price  ?"— Drtden. 

Having  made  these  observations  on  the  inspiration  of  the  sys- 
tem contained  in  the  sacred  records,  I  l)eg  to  remark,  that  the 
man  convinced  that  the  system  is  divine,  does  not  experience 
much  difiiculty  respecting  the  canon  of  scripture.  The  illiterate 
person  never  troubles  himself  upon  the  subject.  He  finds  a 
balm  for  his  sorrows  in  the  word  of  life — a  medicine  for  his  soul, 
drawn  from  the  laboratory  of  truth,  prepared  by  the  great  Phy- 
sician of  Souls.  As  to  the  canonicity  of  the  sacred  volume  : 
what  is  the  evidence  respecting  any  work,  such  as  Virgil  or 
Horace,  but  the  testimony  of  the  ancients  ?  This  testimonv  is 
infinitely  more  conclusive  in  support  of  the  sacred  scriptures. 
We  shall  commence  with  the  fourth  century,  (it  being  unneces- 
sary to  begin  with  the  writers  of  a  later  period)  and  take  you 
through  successive  witnesses  up  to  the  first  century,  when  wc 
have  the  five  Apostolic  Fathers.  Allow  me  to  trespass  upon 
your  attention  by  mentioning  the  names  of  some  of  the  writers. 
In  the  fourth  century,  we  have  numerous  qQotations  from  the 
New  Testament  in  the  writings  of  St.  Athanasius,  Ephiphanius, 
Jerome,  Rufinus,  Augustin,  Eusebius,  and  Cyril,  Gregory  Na- 
zienzen,  Philaster,  Arnobius,  Laotantius,  and  others.  In  the 
third  eentury,  vve  find  various  passages  from  ihe  New  Testa- 
ment, occurring  in  the  writings  of  Novatus,  Dionysius,  Cornmo- 
dian,  Anatolius,  Theognostus,  Methodius,  Phileas,  ^ictorinus, 


THE     DOCTRINE    OF    PURGATORy. 


151 


Cyprian,  Caius,  and  others.  In  the  second  century,  Tertullian, 
Clemens  Alexandrinus,  Theophihis  of  Antioch,  Athenagoras, 
IrenjEus  of  Lyons,  Melito,  Tutian,  Hegesippus,  Justin  Martyr, 
and  Papias,  contain  numerous  references  to  the  New  Testament. 
This  chain  of  evidence  brings  us  to  the  five  Apostohc  lathers: 
Barnabas,  Clemens,  Romanus,  Hermas,  Ignatius  and  Polycarp. 
In  the  fourth  century  we  have  catalogues  of  the  books  of  the 
New  Testament  made  by  St.  Athanasiu.i,  (39  Ep.  Fest.  t.  i,  p. 
961,  E.  962,  C.)  Jerome,  (De  Stud.  Script,  ad  Paul  in.  ep.  50, 
al.  103,  t.  IV,  p.  2,  p.  574,  ed.  Bened.)-  lluihiu.s,  (Expos.  Symb. 
Apost.)  Augustin,  (De  Doctr.  Christ.  I.  2,  cap.  viii,  n.  12, 13, 
14,  toin.  ui,  p.  1,  Benedict.)  and  Epiphanius,  (Panar.  h.  76,  p, 
941.)  most  accurately  agreeing  with  the  present  received  canon. 
If  this  evidence  be  sufficient  to  satisfy  every  candid  man,  as 
to  the  canonicity  of  the  books  of  the  New  Testament,  that  por- 
tion of  the  sacred  oracles  will  enable  us  to  conclude  respecting 
the  canonicity  of  the  books  of  the  Old.  Almost  all  the  books 
of  the  Old  Testament  are  quoted  in  the  New,  as  may  be  seen 
by  consulting  the  short  appendix  to  Canne's  Bible.  The  Jews, 
as  I  have  already  stated,  did  not  receive  the  apocrypha.  The 
passage  to  that  effect  from  Bellarmine,  is  as  follows  : 

"Omnes  libros  quos  Protestantes  non  recipiunt,"  &c. 
"All  the  books  which  the  Protestants  do  not  receive,  the  Jews  also  do  not 
admit."— Lib.  i,  De  verb.  Dei.  c.  10,  principio  et  sect  ad  locum. 

In  the  beginning  of  the  sixteenth  century,  the  Compultenstian 
Polyglot  was  published  by  Ximenes,  Cardinal  and  Archbishop 
of  Toledo,  m  Spain.  In  the  preface  to  the  reader,  there  is  a 
special  admonition  given,  that  the  books  of  Tobit,  Judith,  Wis- 
dom, Ecclesiasticus  and  the  Maccabees,  with  the  additions  to 
Esther,  which  are  set  forth  in  the  Greek  only,  are  not  canonical 
scripture.     The  words  are  these — 

.  "But  the  books  without  the  canon,  which  the  church  receives  rather  for  the 
edihcationof  the  people,  than  for  confirming  the  authority  of  ecclesiastical 
dogmas,  are  given  in  Greek  only,  but  with  a  double  interpretation." 

About  this  time,  the  Vulgate  Bible  with  Lira's  commentary 
and  the  ordinary  ^loss,  was  printed  at  Basil ;  in  the  preface  we 
read  as  follows  : 

"Since  there  are  many,  who  because  they  do  not  bestow  attention  upon  the 
sacred  scnptures,  suppose  that  all  the  books  which  arepontained  in  the  Bible 
are  to  be  venerated  with  like  respect,  not  knowing  how  to  distin«^uish  between 
canonical  and  uncanonical  books,  (which  the  Jews  reckon  amongst  the  apoc- 
rypha)  from  whence  they  often  appear  ridiculous  to  the  learned,  therefore,  we 
Have  distinguished  and  disUnctly  enumerated,  first,  the  canonical  books,  and 
aucrwaras  uie  uiicaiionical  ;  between  which  there  is  as  much  difference,  aa 
between  that  which  is  certain  and  that  which  is  dubious ;  for  the  canon  cal 
books  were  composed  by  the  dictation  of  the  Holy  Spirit,  but  it  is  not  known 
«  What  time,  or  by  what  authors  the  uncanonical,  or  in  other  words,  the  apocry-. 


152 


THE    DOCTRINE    OF    PURGATORF. 


phal  btoks  were  set  forth;  but  the  canonical  books  are  of  so  great  authority 
that  whatsoever  is  there  contained,  the  church  holds  as  true,  firmly  andwith^ 
out  question." 

Permit  me  to  add,  that  the  Redeemer,  who  pointedly  censured 
the  Jews  for  making  void  the  word  of  God  by  their  traditions, 
would  still  have  strongly  condemned  them,  if  th^y  had  left  out  of 
their  canon  any  part  of  the  word  of  God. 

With  respect  to  the  uncorrupted  preservation  of  the  Old  Tes- 
tament, let  us  bear  in  mind  the  great  care  with  which  the  Jews 
preserved  it.  Philo  Judceus  informs  us,  that  the  Jews  regarded 
the  Old  Testament  with  such  profound  veneration,  that  they  even 
counted  the  letters,  that  they  discarded  a  copy  which  contained 
a  single  error,  and  would  rather  lose  their  lives  than  alter  the 
original  in  the  slightest  degree.— (Philo.  ap.  Euseb.  de.  Prajp. 
Evang.  lib.  viii,  c.  2.)  How  could  the  Old  Testament  have  been 
adulterated  previously  to  the  Saviour  ?  The  Jews  were  divided 
into  sects.  The  Talmudists  and  the  Caraites  would  naturally 
watch  over  their  common  scripture  with  jealousy.  Could  the 
Samaritans  have  been  prevailed  upon  to  unite  with  the  Jews  in 
corrupting  the  Pentateuch  ?  After  the  commencement  of  the 
Christian  era,  the  Old  Testament  was  in  the  hands  of  Christians 
as  well  as  Jews.  Had  the  Jews  left  out  any  portion  of  the 
Old  Tsstament,  would  they  not  have  omitted  the  passages  which 
condemned  the  conduct  of  their  leaders,  which  speak  of  ihe 
idolatries  of  the  people  as  sanctioned  by  their  priesthood,  and 
which  predict  their  treatment  of  the  Messiah?  but  these  are  still 
found  in  the  Old  Testament.  The  quotations  from  the  Old 
Testament  in  the  Fathers  coincide  with  the  same  passages  as 
they  stand  in  our  Bible  :  from  this  fact  also  we  infer,  that  the 
Old  Testament  has  not  been  corrupted  since  their  time.  The 
New  Testament  has  been  dispersed  in  different  countries..  The 
variety  of  sects  which  have  existed,  watched  it  with  such  jealous 
care,  that  none  could  have  mutilated  it.  We  have  many  ancient 
translations.  Drs.  Kennicott  and  Bentley  have  examined 
numberless  manuscripts,  both  of  the  Old  and  New  Testament. 
Dr.  Bentley,  speaking  of  the  various  readings,  says, 

"  I,  for  my  part,  and,  as  I  believe,  many  others,  would  not  lament,  if  out  ot 
the  old  MSS.  yet  untouched,  10,000  more  were  faithfully  collected  :  some  of 
which,  without  question,  would  render  the  text  more  beautiful,  just  and  exact ; 
though  of  no  consequence  to  the  main  of  religion  nay,  perhaps,  wholly  syn- 
onymous  in  the  view  of  common  readers,  and  quite  insensible  in  any  modern 
version." — Philaleuth.  Lipsieus.  p.  90. 

These  are  proofs  which  must  satisfy  every  candid  inquirer,  as 
to  the  canonicity  and  uncorrupted  preservation  of  the  sacred 
volume. 

i  pass  on  rapidly  to  my  proots  of  the  authenticity  of  scripture. 
The  primitive  Christian  Fathers,  and  others  were  competent 


THE    JUSTIFICATION    OP    THE    REFORMATION.       163 

judges  as  to  mutters  of  fact.  And  can  we  believe,  that  so  many 
would  have  deserted  the  schools  of  philosophy,  enrolled  them- 
selves amongst  the  persecuted  disciples  of  Jesus  Christ,  and 
have  suffered  martyrdom  itself,  if  they  had  not  been  convinced, 
upon  sound  evidence,  of  the  authenticity  of  the  facts  recorded 
in  the  inspired  volume  ?    With  respect  to  the  genuineness  of  the 
^ew  Testament  :  contrast  the  several  books ;  mark  the  coin- 
cidence between  the  history  of  the  writers  and  their  respective 
writings  ;  observe  the  style  of  each— the  gospel  of  St.  Luke  is 
ol  purer  Greek  than  the  others— this  circumstance  is  accounted 
for  by  the  fact,  that  Luke  was  a  physician,  and  consequently 
possessed,  it  is  presumed,  some  share  of  learnin<r.     We  have 
many  Hebraisms  and  Syriacisms  in  the  New  Testament,  by 
which  we  know  that  the  writers  were  Jews  ;   for  their  thoughts 
being  transfused  into  Greek,  the  diction  contracted  a  tincture 
trom  the  medium  through  which  they  passed.     On  the  other 
hand,  but  few  of  the  Fathers  knew  any  thing  of  Hebrew 

Allow  me  here  to  remark,  that  in  thus  appealing  to  the  mere 
evidence  of  historical  testimony— I  am  not  departing  from  my 
principles.  The  «  modus  tradendi,"  the  mode  of  handins;  doivn, 
and  the  "  res  tradita,"  the  thing  handed  down,  are  altogether 
dwlerent.  Cardinal  Bellarmine  mentions  the  evidences  by  which 
a  book  is  known  to  be  canonical,  «  first,  from  the  testimonials  ot 
the  ancients— secondly,  from  its  likeness  and  agreement  with  the 
other  books— thirdly,  from  the  common  sense  and  taste  of  Chris- 
tian  people."— De  Verb.  Dei.  1.  c.  10. 

"He  that  is  spiritual  judgeth  things,"  says  the  Apostle  Paul, 
1  Cor.  11,  15.  Let  the  man  of  a  spiritual  mind,  read  the 
apocrypha,  and  his  taste  and  feeling  will  nauseate  much  that  is 
contained  therein  ;  nor  will  he  find  the  same  spirit  in  them  which 
pervades  the  books  of  holy  writ. 


4  <i 


1^ ' 

Hi 


Fourth  Day — Monday,  April  23. 


SUBJECT.—"  The  Justification  of  the  Reformati<m." 

m 

Admiral  Oliver  and  Christopher  Fitzsimon,  Esq..  in 
the  chair.  ^ ' 

Mr.  Maguire  rose,  and  called  on  Mr.  Pope  to  justify  the 
Ketormers.  •' 

Mr.  Pope— Mr.  Maguire  has  called  upon  me  for  a  justifica- 
tion 01  the  Reformers :  but  permit  me  to  remind  you,  gentlemen. 


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154 


THE    JUSTIFICATION     OP 


that  I  stand  up  on  the  present  occasion  to  justify  the  separation 
from  the  Church  of  Rome  which  took  place  ut  the  commence- 
ment of  the  16th  century.    I  wish  it  to  be  distinctly  understood, 
that  I  stand  not  here  to  vindicate  every  act  of  the  reformers :  it 
is  the  separation  from  the  church  of  Rome  which  I  urn  to  justify. 
If  I  were  foi^  a  moment  to  admit  (which  I  by  no  means  do)  that 
the  reformers  were  the  most  abandoned  characters  upon  earth— 
if,  for  argument's  sake,  I  were  to  niake  this  concession,  it  would 
not  interfere  with  the  question  before   us,  which  is— were  the 
reformers  justified  in  separating  from  the  church  of  Rome  in  the 
16th  century?     The  reformers,  'tis  true,  had  their  failings  like 
other  men  ;  but  this  is  to  bo  accounted  for,  partly  from  the  natural 
weakness  of  human  nature,  and  partly  from  the  influence  of  the 
system  which  they  had  just  abandoned.     It  is  difficult  for  a  per- 
son, long  accustomed  to  habits  of  indolence  and   profligacy, 
instantaneously  to  engage  in  the  activities  of  life— at  once  to' 
shake  oflT  the  chrysalis,  and  stand  forth  in  all  the  beauty  and 
proportion  of  moral  rectitude.     Suppose  that  you  had  been  con- 
fined in  a  gloomy  dungeon  for  twenty  or  thirty  years  ;  '.vhen  first 
you  are  led  forth  to  enjoy  the  light  and  liberty  of  heaven,  is  it 
not  natural  to  think,  that  you  could  not  for  some  time  enjoy  the 
perfect  exercise  of  your  visual  organs  1 

I  would  justify  the  separation  from  the  church  of  Rome  upon 
two  grounds  :  the  first  is,  the  degraded  moral  character 
5F  THE  CHURCH  OF  RoME  at  the  time  of  the  Reformation  ; 
and  the  second  is,  the  unscriptural  nature  of  the  peculiar 
DOCTRINES  OF  THAT  CHURCH.  As  to  the  moral  character  of 
the  church  of  Rome,  I  might  only  refer  you  to  the  quotations 
which  I  have  already  adduced  ;  but  to  these  I  beg  to  add  some 
others.  You  will  bear  in  mind  that  they  are  the  testimonies  of 
Roman  Catholic  writers. 

Cardinal  Baronius  says,  in  the  close  of  the  10th  century  :— 

"  What  then  was  the  face  of  the  Roman  church  ?  How  very  filthy,  when 
the  most  powerful  and  sordid  harlots  then  ruled  at  Rome,  at  whose  pleasure 
sees  were  changed,  and  bishoprics  were  given,  and— which  is  horrible  to  hear,  - 
and  most  abommable— their  gallants  were  obtruded  into  the  see  of  Peter,  and 
niade  FALSE  popes  ;  for  who  can  say  they  could  be  lawful  Popes,  who  were 
obtruded  by  such  harlots  without  law  ?  There  was  no  mention  of  the  election 
or  consent  of  clergy  ;  the  canons  were  silent,  the  decrees  of  Popes  suppressed, 
the  ancient  traditions  proscribed,— lust,  armed  with  the  secular  power,  chal- 
lenged  all  things  to  itself.—  *  *  *  *  *  * 

*_♦*♦*♦**♦, 
What  kind  of  Cardinals,  do  you  imagine,  must  be  then  chosen  by  those  mon- 
sters,  when  nothing  Is  so  natural  as  for  like  to  beget  like?  who  can  doubt, 
but  they  in  all  thinai  did  consent  to  those  that  chose  them  ?  Who  will  not 
easily  believe  that  they  animated  them  and  followed  their  footsteps  ?     Who 

... — , ...„..,.,., t -,,1  .J  TTirrti  iiiu=i  ivjaii  laai  uur  L.ora  woaia  nave  slept 

continually,  and  never  have  awoke  to  judgement  to  take  cot^nizance  of,  or 
punish  their  iniquities."— A  nnal.  Tom.  x,  A.  D.  912,  Art.  8. 


THE    REFORMATION. 


155 


Of  the  nth  century  Baronius  writes, — 

"That  it  was  by  Dithmarus  styled  the  iron  age,  because  ini(iuity  did  ti<en 
abound,  and  that  many  did  0ien  discourse  and  believe,  that  in  this  very  age 
antichrist  was  to  come,  and  the  world  was  to  have  an  end  :  and  the  corrup- 
lion  of  manners  which  then  (saith  lie)  was  very  ^tcat,  especially  among  the 
ecclesiastics,  might  easily  persuade  men  that  it  would  bo  so." — A.  D.  1001. 

fn  the  16th  century,  in  the  council  of  Lateran,  under  Julian 
the  Second,  it  is  declared  that, 

"  Oppression,  rapine,  adultery,  incest,  and  all  pestilent  vices,  did  conlbund 
all  sacred  and  profane  things,,  and  tliat  the  same  beat  St.  Peter's  ship  so 
impetuously,  that  it  was  almost  drowned." 

«'  What  may  we  think,"  said  Platina,  "  will  become  of  our  age,  wherein  our 
sins  are  grown  so  great,  that  they  have  scarce  left  us  any  room  with  God  to 
obtain  mercy.  How  great  the  covetousness  of  the  priests  is,  and  especially 
of  such  as  rule  among  them  ;  how  great  the  lusts  of  all  sects :  what  ambition, 
pomp,  pride,  what  ignorance  both  of  themselves,  and  Christian  doctrine,  what 
little  religion,  and  that  but  hypocritical  rather  than  true,  what  corrupt  manners, 
to  be  detested  even  in  lay  people,  I  need  not  say  :  when  they  sin  so  openly 
and  publicly,  as  if  they  sought  for  commendation  thereby." 

Nicolaus  de  Clemangis,  an  archdeacon  in  the  church  of  Rome 

in  the  15th  century,  in  his  epistle,  where  he  speaks  of  flying  not 

only  with  our  minds  from  Babylon  but  with  our  bodies  also, 

writes  thus — 

'« Who  can  there  safely  live,  where  not  only  wicked  things  are  lawful,  but 
all  men  are  compelled  by  the  severest  punishments  to  believe,  speak,  and 
follow  the  most  wicked  ana  ungodly  things  ;  and  to  embrace  them  as  things 
just  and  laudable ;  where  they  do  not  only  not  receive  soiind  doctrine,  but 
bitterly  persecute  all  those  who  do  resist  the  madness  of  their  wills  7  *  * 
What  is  it,  think  you,  to  be  drunk  with  the  cup  of  Babylon,  but  from  long 
conversation  with  her  to  be  so  infected  with  the  contagion  of  her,  that  follow- 
ing the  erring  herd,  you  willingly  embrace  false  things  for  true  ;  perverse,  for 
rigiiteous,  mad  things  for  sound :  and  to  desire  rallier  to"  be  mad  with  the 
multitude,  than  to  be  wise  alone  with  danger  and  derision  ?  He  that  is  dif- 
ferent in  manners  from  them,  ought  not  to  live  there,  where  the  plague  of 
corruption  hath  so  prevailed  as  tomfectall  men  with  its  contagion." — P.  177. 

In  his  book  of  Simoniacal  Prelates,  he  says,  cap.  1  : — 

"  The  church  is  now  become  a  shop  of  merchandise,  or  rather  of  robbery 
and  rapine  ;  in  which  all  the  sacraments  are  exposed  to  sale.  *  *  And, 
therefore,  you  see  such  men  admitted  to  the  priesthood  and  other  holy  orders, 
who  are  idiots,  unlearned,  and  scarce  able  to  read,  though  way  wardly,  and 
without  understanding  one  syllable  after  another,  who  know  no  more  of  Latin, 
than  they  do  of  Arabic,  who,  when  they  read,  pray,  or  sing,  kno\v  not  whether 
they  bless  God,  or  blaspheme  him— men  undisciplined,  unquiet,,  gluttons, 
dnmkards,  praters,  vagabonds,  lustful,  bred  up  in  luxury,  and  in  one  word, 
idle,  and  ignorant." 

I  will  not  shock  your  ears  by  reading  the  passage  which  fol- 
lows. In  his  book  of  The  Corrupt  State  of  the  Churchy  cap. 
iii,  he  tells  us, 

"  That  she  was  defiled  with  the  sink  of  all  vices  ;  and  might  be  fitly  called 
the  Church  of  Malignants  :  that  the  saying  of  the  prophet  was  now  verified, 
that  from  the  least  q'  thtm  to  the  greatest  every  one  was  given  to  eovetotianesi. 


Ir 


^V  ! 


It  ■ 


T'  i  !JiH  ,    '.?! 


,4  .-»-,* 


m 


.■'Ill 


166 


THE.  JUSTIFICATION    OF 


*^<^  ff^m  the  prophet  to  Iht  print  every  one  dealt  falaelv      *     ♦     *     ♦     wi. 

Speaking  of  the  Pope,  he  says 

Cap  ^t       "■"  ^'"'  "  •"•"''  'S""""'-  ""«"■'''<'.  •"'I  wickS  Jric^L"- 

In  the  next  place,  he  taxes  the  cardinals  with  avarice,  unclean, 
ness,  simony,  and  other  vices.     He  says,  "nilean- 

ture»^'';i!,  tV!!!!'"T"'}  '!""''  '°  P"''  ">"  ""  """  'e«'ncd  in  the  »riD 

wmual  learning  ,r.  which  the  peoplj  were  to  bein  iTOted  ,„  itf^,?;  °„ f"" 
SoIvZJ'hT"  tT""^  'V""*"""  "»r  covotousneTand  intSe  "  ift 

study  of  the  scnptures.  and  the  proVessor  of  divinity  are  Zlni'^l^lHttl 

Of  the  Bishops : 
tain  pric"  tre^t^r-.*"/''*'',"  *7"i^^  P*'"  P-"  ">-  a  eer- 

Again,  r     >     i     • 

thZ?^''^  ^^*'\''  ^^^  "  ^^®  abundance  of  wicked  men  in  all  professions  fhm 
ln!l  tr""""'  ^  one  among  a  thousand,  who  sincerely  doth  IZTCmofel 
sion  doth  require ;  if  there  be  any  sincere,  chaste,  sober,  fruj  person  fn  anv 
coUep  or  convent,  who  doth  not  walk  in  the  brokd  wa^,  he^rs  made  a  r^A^^J 
iritLStllow^'  rest,a„di3  i„„,„  ^„„^^  an  insol^nr'n  d^td  W 
'oirlS'r J.!°  ?!!  "l^'^y. ^ho  would  have  been  good,  h'ad  they  li^ed  i'^Si 
tTieVshould;;;ff:;t&nr;l"„^^^^^^^  »h^i>  vices,  lest 


rk«„  r    ij      fl.     .     „'  "'''  "rawn  oy  wicKeci  compa 
they  should  sufferthefore-menUoned  reproaches  amon 


their  companions."— 


THE    REFORMATION.  15t 

He  then  concludes  wth  an  apostrophe  to  the  Roman  church— 

"What  thinkesl  ihou  of  thine  own  prophecy,  tho  revelations  if  St.  John? 
doit  thou  not  think  they  do  at  leant,  in  purt,  heloncr  to  thee  j  thou  haot  not 
surely  BO  wholly  lost  all  shame  as  to  H.-ny  this;  look,  therefore,  into  it,  and 
read  the  damnation  of  the  preai  whore  sitting  upon  many  tenters,  and  there  con. 
template  thy  famoua  facta,  and fntwe  r«i)i."—Declarat.  defect.  Virorum  Ecclcss, 

James  de  Paradise,  of  Chartres,  who  wrote  a  little  after  the 
Council  of  Basil,  says, 

They  who  have  the  prendency  in  councUa  on  the  Pope'a  behalf,  when  them  ae» 
that  mattera  tn  the  councU  make  against  thnr  masters  and  them,  what  can  be 
expected  from  them  but  that  Qiey  will  itnthstaud  the  decrees  of  such  councils 
with  mi^htand  mam  eithe-byr/mo/w..?  them, or aoiotiij?  dissensions  in  them: 
and  so  the  Ihuig  shall  remain  unfinished,  and  we  be  driven  to  return  to  the  old 
totUemess  of  error  and  of  ignorance.  Every  body  knows  this  to  be  most  true, 
unless  It  be  some  one  happily  who  is  not  experienced  in  times  past  The  <ro- 
f;edy  which  was  ac^ted  in  our  a^^e  in  the  councU  of  BasU  doth  sufficiently  prove 
It,  as  they  kriew  well  who  have  laid  down  the  story  before  our  eyes.— Do  Sent. 
Stat.  Ecclesiae.  1.  •'  j  f 

Of  the  16th  century,  in  which  the  council  of  Trent  was  held, 
and  niore  particularly  of  the  proceedings  there,  the  complaints 
are  still  more  grievous. 

"  A  mon|8t  most  of  the  orimate?"  of  our  religion,  whoso  example  the  i<niorant 
people  ous;ht  to  follow  and  be  conformed  to,  there  is,"  saith  Picus  Mirandula 
•  either  none  or  very  little  service  of  God,  no  good  life,  no  shame,  no  modesty! 
Justice  IS  declined  into  hatred  or  favour,  piety  is  almost  turned  into  supersti- 
tion, and  by  all  orders  of  men  sin  is  so  openly  committed,  that  very  often  the 
virtue  of  the  honest  man  is  made  his  crime,  and  vice  is  honoured  as  a  virtue 
by  them  who  think  the  unheard  o.'petulancy  and  long  impunity  of  their  vices 
to  be  as  walls  and  enclosures  to  tliem."~Orat.  ad  Loen.  X,  et  Concil  Lat 
habit.  A.  D.  1512,  Oper.  t.  xx,  p.  1S26, 

Stsephylus,  speaking  of  the  destruction  of  the  city  of  Rome, 
which  happened  A.  D.  1527,  observes — 

"  Whence  is  it  that  this  happened  ?  to  wit,  because  all  flesh  had  corrupted  its 
ways,  we  were  all  citizens  and  inhabitants  not  of  the  holy  city  of  Rome  but 
of  Babylon,  that  wicked  city  ;  of  which  that  of  the  prophet  Isaiah  is  fulfilled, 

How  IS  the  faithful  city  become  an  harlot.'  Let  no  man  think  this  prophecy 
hath  been  fulfilled  already,  in  the  destruction  of  Babylon  or  of  Jerusalem. 
Pno!  future  things  were  present  to  the  prophet's  eye,  and  this  the  prophet  hath 
declared  to  us,  saying,  'the  daughter  of  Zion  shall  be  left  desolate,  as  in  the 
wasting  of  the  enemy.'  St.  John  doth  in  the  Revelations  tell  us,  the  dauixhter 
of  Zion  IS  not  .Jerusalem  but  Rome ;  and  his  description  of  her  makes  it  plain. 

hor  the  woman  which  thou  sawest  (saith  he)  is  that  great  city  which  hath 
dominion  over  the  kinss  of  the  earth,'  that  is  spiritual  dominion.  She  sits, 
saith  he  upon  seven  hills,  which  properly  agrees  to  Rome,  which,  upon  this 
account,  is  styled  Septicollis.  She  is  full,  sailh  he,  of  the  names  of  blasphemy 
— Hhois  the  mother  of  uncleanness,  fornications,  and  abominations,  which  are 
in  the  earth ;  than  which  words  no  more  particular  demotislralimt  of  the  city  can 
be  requisite,  seeing  these  iniquities  do  nimost  generally  reign,  yet  here  they 
liave  their  seat  and  empire.     Orat.  habit,  ad  auditores  Rota;  Maii  15,  A.  D. 

I  might  adduce  many  other  quotations,  but  I  shall  bring  for- 
ward only  two  more.  Johannes  de  Eych,  Episcopus  Eystatensis, 
speaking  of  the  corruption  of  the  times  of  the  Reformation,  says, 

14 


S'  i 


8    I 


158 


THE    JUSTIFICATION    Of 


of  truth  will,  tlieireum  butcwn  d«ni.in.;  «™^    i^    °  rvjl  perceive  tho  word 
own  .alvntion  even  w"ih  arm;"-pi;';;;|^:^^^^^^^^       f '  '"'"^  '"'''^  ^«' 
FranciscuB  de  Victoria,  observes,  that, 

li.?'ri'''"'r"  '"  '.•"'!  '""■"O"'^'  fr-""  Boraan  Catholic  aulhori 
l»»,  I  .eg  lenrve  lo  observe,  that  at  the  tinm  of  tho  K-rormatZ' 

t  irst,  as  to  Tradition 

H»f  "r.K  ^^'■'  ^f'S"'':^  interrupted  Mr.  Pope.     I  came  here  fo 
y  m's   ^'^i^^P-";-,  -y-Iigious  creed,     f  attack  but  tlte  ^ 
yom  8.     I  ^vill  not  allow  you  to  go  into  others. 

tifiouIoronhe^R.  f'  '^'V^'"  ^"'^''i'""  '^•^^^•■^  *hem  was  the  jus- 
uncHiion  ot  the  Ketorination ;  and    n  order  to  iimfifv  W  ;♦ 

neces^ry  for  hitn  to  enter  brieHy  into  thetctHn^te^^^^ 

^  Mr.  Macuire.     You  should  defend  yourself,  and  not  attack 

me      I  appeal  to  tho  written  regulations:  no  not  attack 

Mr.  Pope.     I  stand  on  my  defence,  and  am  to  show  fhn«  th. 

f±Th"  Tr  -'r'^'  ■;  ^^^P"'"^''""  ''-•"  the  church  of  Rome 
from  _  the  state  of  that  church,  both  with  regard  to  moralsZa 

Mr.  Maguire  appealed  to  the  chair :  and  after  a  consultation 

rJL       [  doctrmes   opposed,  in  order  to  show,  that  the 

Relormation  was  not  called  for  on  that  account.] 

of  !f,!;  ^''?-  '■^^T^J-rGf^ntlemen,  I  shall  take  a  rapid  view 
of  the  doctrmes  ot  the  church  of  Rome,  in  order  to  prove  thaT 

TRADITION. 

The  church  of  Rome  says 

"All  saving  truth  not  bein?  contninr^rl  m  f»,»  u„i .•_. .       .    . 


THE    REFORMATION.     »  \g0 

The  Douny  Bible  any  a — 
;|  You  .hnll  net  ADD  fo  the  word  tfmt  f  upoak  to  y«ii."-Dent.  iv  vh  3         . 

MaU^Jv  c*i,"'2!  """^"""''^  ''"^  commandment  of  Cod  for  y;ur  tradition."- 

.url  h  ahf« 'Mn'"''/^"l  tradition  is  condemned,  and  that  scrip- 
hire  I.,  able  "to  instruct  unto  salvation,  to  teach,  to  reprove.  ^ 
correct,  and  to  instruct  in  justice,  that  the  man  if  God'^  nay  b^ 

mg  If  the  scriptures  b«  .rnpcrfect,  by  what  process  they  can 
make  a  man  per/ed  m  every  good  work? 

READING    THE    SCRIPTURES. 

The  church  of  Rome  intimate,  that  it  is  not  for  the  people  to 
read  the  sacred  scrip.ure.-Indi.scriminata  lectio  sacr'L  scrii^ 
tune  luterd.cte  est-and  her  practice  abundantly  confirms    hJ 

The  Douay  Bible  says — 
And  adds  in  the  16th  verse 

!!  J'^"*f " 7*=  DILIGENTI.T  IN  THE  DOOK  OF  THE  LORD  AVD  READ  '» 

Starch  the  scriptures."— John,  v,  39.  ' 

Our  next  subject  is 

PRIVATE    JUDGMENT. 

„  "  ,     ,    '^"""''nf  Rome  permits  the  exercise  of  private  iiid.r. 
ment :  however,  I  cannot  avoid  thinking,  that  the  doclr'ne  of  l£ 

Syou.  '"  "'''"""  ""^''°"""  ""P'"="'^  whaTTch'ur^S 
The  Douay  Bible  says, 

«'?.'"*'lu  *'^^  ^•'''"?/ \  ^°^^  ^*'f  ^^""^  which  i3  good."-i  Thess  V  21 
"2ry  the  spirits,  if  they  be  of  God.''-l  John>,  1.  '  ^'' 

IMAGE    WORSHIP. 

y^,"J'**oful  to  express  any  person  of  the  most  hnh,  T^«u..  a ,_._  .,_.. . 

nunc  oeino'  ao  ruda  nq  tn  ttiinb-  tkn>  ♦!,»    1-    •    ■.  "■''  ' y  "i- --rrtm/t   aigns 


160 


THE    JUSTIFICATION    OF 


I 


are  to  be  duly  honourpd  and  vonnrntod ;  and  in  this  veneration,  those  are 
vonernfcd  whn-h  are  rrpreHonlod  by  thwin." — Trent  Catech.  part  iii,  ch.  2,  p. 
3U2,  Dub.  IB  16.   Cone.  Trid.  Kess.'Sa,  de  Invocat. 

The  Douay  Bible  snys — 

"  ThoH  ahalt  not  make  lo  thynelf  any  graven  tiling,  nor  the  likcnrsa  ofany 
thing  that  is  in  huavnn  above,  or  in  the  carib  beneoth,  nor  ofth.oat^  thinns  (hut 
are  in  the  wulern  under  the  oiirth ;  thou  sljiilt  not  adore  them  nor  aexve  them." 
— Ex(k1.  XX,  4,  5:   See  Dout.  iv,  15,  16.   Acts,  xvii,  29. 

All  I  ask  <he  church  of  Rome  to  do  is  this — to  write  the  2nd 
coininiuulinent  under  evtry  iuin^e  and  picture,  which  are  objects 
of  worship  ;  and  the  common  sense  of  the  votaries  of  the  church 
of  Rome  will  rise  up  and  dechue,  that  such  a  practice  in  direcily 
opposed  to  the  Word  of  God. 

MEDIATORS. 

The  church  of  Rome  says, 

"  Tiiere  are  other  mediators  of  intercession  in  heaven  benidcs  Jesus  Christ; 
such  as  angels  and  saints  and  especially,  the  Virgin  Mary,  who  is  the  mother 
of  mercy  and  advocatress  of  the  faithful ;  and  it  is  good  and  profitable  to  in- 
voke thora,  and  to  have  recourse  to  their  prayers  and  help."— Cone.  Tid.  Sess. 
25,  de  Invocat  Stc. 

The  Douay  Bibio  says — 

"Jesus  saith  to  hitn,  I  am  the  truth  and  the  life;  no  man  cometh  to  the 
Father  but  by  me." — John,  xiv,  6,  see  13lh  verse. 

"  There  is  ONE  Mediator  of  God  and  man,  the  man  Christ  Jesus." — 
1  Tim.  ii,  5. 

"  Jesus  is  able  also  to  save  for  ever  them  that  come  to  God  by  him,  always 
living  to  make  intercession  for  us." — Hebrews,  vii,  25. 

We  have  already  had  the  subject  of*purgatory  brought  before 
us  ;  and  I  am  inclined  to  think,  that  some  who  believed  implicitly 
in  that  doctrine,  are  shaken  in  the  implicit  character  of  iheir 
faith  in  it. 

GOOD    WORKS. 

A  canon  of  the  church  of  Rome,  quoted  on  a  former  day, 
may  be  thus  condensed — 

"The  good  works  of  justified  persons  are  tn!!y  and  properly  meritorious 
and  duly  worthy  of  eternal  life."— Cone.  Trid.  Sess.  6,  cap.  16,  can.  32. 

The  Douay  Bible  says, 

"By  grace  you  are  saved  through  faith,  and  tliat  not  ofv'ourselves,  for  if  is 
the  gift  of  Goa ;  n-^l  of  works,  that  no  man  may  glory." — Eph.  ii  ch.  8. 

"  The  wages  of  sin  is  death,  but  the  grace  of  God  life  eveilasting  in  Christ 
Jesus  our  Lord." 

Or  more  plainly, 

"The  snft  of  God  is  eternal  life,  through  Jesus  Christ  our  Lord."— 
Rom.  vi,  23. 

«<  \\?U.,„    ..^..    Kr...«  ,1„»~  -If    tU\ .U-.  -p 1~J - 

^'  1T^  :t    j\j\t    ij«»v  uviitr  tttt    iiihi^a    lirtit  fiFr  vtriiiiiiazxucu  5'"^*>  HUV  ;     \vc  aiJ 

un^-c^{a6/e  servants ;  we  have  done  that  which  we  ought  to  do." — Luke, 
svii,  10. 


THK    UKFORMATION.  IC1 

I  need  not  now  speak  on  trnnsub.stantiation-  -that  will  be  our 
subject  of  diHcussion  to-morrow,  you  will  then  wee  that  that 
doctrine  can  obtain  no  support  from  Holy  Writ. 

I  pray  you  to  judge  from  this  brief  contrast,  between  the 
doctrines  of  the  church  of  Rome  and  those  of  the  IJibie,  whether 
the  reformers  were  not  called  upon  to  separate  from  such  a 
c-oiimumion. 

But  jny  cpiarrel  with  the  church  of  Rome,  like  that  of  the 
r«!lbrmers,  is  touchint;  that  fjraiid  tenet  which  she  has  l;il)oured 
to  set  aside,  justification  by  faith — acceptance  at  the  bar  of  God 
ia  dopetjdance  solely  on  the  atoning  blood  of  the  Saviour.  I 
trace  up  the  princijial  errors  of  the  church  of  Rome  to  ignorance 
or  rejection  of  this  fur«<lamental  article  of  the  Christian  religion. 
Would  she,  for  instance,  hold  that  good  works  entitle  to  eternal 
life,  if  she  believed  that  "by  the  deeds  of  the  law  no  flesh  could 
be  justified,"  (Rom.  iii,  20,)  and  that  the  sinner  could  be  saved 
only  by  the  obedience  unto  death  of  the  Loid  Je-'is  Christ? 
How  could  the  church  of  Koriie  maintain  the  doctrine  of  supere- 
rogation, if  she  acknowledged  that  "  every  mouth  is  shut  and  the 
whole  world  brought  in  guilty  before  God,"  (Rom.  iii,  19,)  and 
that  "cursed  is  every  one  that  continueth  not  in  all  things  written 
in  the  book  of  the  law  to  do  them  !" — (Gal.  iii,  10.)  Did  she 
believe  the  sacrilice  of  Christ  to  be  an  all-sufficient  atonement, 
would  she  think  a  purgatorial  fire  necessary?  If  she  knew  that 
the  blood  of  Christ  cleanseth  from  all  sin,  would  she  hold  that 
the  soul  stands  in  need  of  an  additional  purgation  ?  Could  she 
for  a  moment  entertain  the  noti(m  of  repeating  the  sacrifice  of 
Christ,  if  lie  were  acknowledged  by  her  as  having  made  by 
"one  oblation  of  himself  once  for  all,"  an  end  of  sin,  reconcilia- 
tion for  iniquity,  and  as  having  brought  In  everlasting  righteous- 
ness? This  grand  doctrine  the  reformers  proclaimed,  and  for 
the  maintaining  of  it  they  stood  out  from  the  church  of  Rome. 
Luther  deemed  it  the  "  articulua  stantis  vel  cadentis  Ecclesia)." 
and  I  say,  let  this  doctrine  be  preached  in  all  its  fulness,  and  we 
shall  plant  a  lever  beneath  the  fortresses  of  Babylon  ;  and  soon 
shall  we  hear  her  sentence  issuing  from  the  throne  of  the  Eter- 
nal, «  Down  with  her,  down  with  her,  even  to  the  ground." 

Such  are  the  reasons  upon  which  I  vindicate  the  Reformation. 
It  is  not  my  intention  to  justify  every  act  of  the  reformers.  If 
I  should  wish  to  reci  immate,  Mr.  Blaguire  may  be  assured,  that 
I  have  it  in  my  power,  in  turn,  to  place  in  the  most  awful  point 
of  view,  the  characters  of  those  who  are  recognized  as  the  heads 
of  the  church  of  Rome.  There  is,  however,  this^ide  distinc- 
tion— I  do  not  acknowledge  Luther  as  the  head  of  n)y  ciiurch  : 
Christ,  the  Lord  over  all,  is  the  head  of  his  mystical  body  ;  I 
call  no  man  master  in  the  strict  sense  of  the  term,  and  therefore 

14* 


162 


THE    JUSTIFICATION    OP 


am  not  bound  to  follow  men  only  so  far  as  they  follow  Christ, 
nuich  less  am  1  called  upon  to  justify  every  ret  in  the  history  of 
their  lives.  These  are  the  two  grounds,  on  which  I  would  justify 
the  separation  from  the  church  of  Rome,  which  took  place  in 
the  sixteenth  Century : — first,  thejnoral  condition  of  the  church  of 
Rome — and  secondly,  the  unscriplural  character  of  her  doctrines. 

,    Mr.  Maguire. — Before  I  proceed  further,  I  beg  leave  here 
to  enter  my  solemn  protest  against  the  decision  of  the  Chair, 
and  the  line  of  conduct  which  has  been  adopted  towards  me. 
I  publicly  and  solemnly  protest  against  it.     It  is  an  obvious  and 
complete  departure  from  the  understanding  and  principles  upon 
which  this  discussion  was  commenced.     Before  I  came  to  Dub- 
lin, I  had  expressly  agreed  and  stipulated  with  Mr.  Pope,  that 
he  should  select  any  three  articles  of  the  Catholic  doctrine  which 
he  pleased,  for  attack— that  I  should  select  three  points  against 
him,  and  that  we  should  thus  act  the  parts  of  plaintiff  and  de- 
fendant reciprocally.     I  appeal  to  the  candour  of  my  Protestant 
auditors,  if  this  were  not  the  express  stipulation  upon  the  faith 
of  which  I  agreed  to  meet  Mr.  Pope  in  this  public  controversial 
discussion.     One  of  the  points  which  I  selected  against  Mr. 
Pope,  was  a  justification  of  the  Protestant  Reformation.     \ 
admit  he  was  free  to  bring  forward  every  circumstance  which  he 
could  consistently  urge  in  defence  of  that  schism.     But  is  he, 
on  this  occasion,  instead  of  confining  himself  to  that  single 
point,  to  level  his  attacks  against  all  and  every  one  of  the  doc- 
trines of  the  Catholic  church  ?    Am  I,  in  the  short  period  allotted 
to  me,  expected  to  be  able  to  defend  all  the  doctrines  of  my 
church,  and  to  repel  all  the  calumnies  and  misrepresentations 
which  Mr.  Pope  may  bring  forward  against  her.     I  can  only 
say  that  my  confidence  has  been  abused— that  I  have  been  any 
thing  but  well  treated.     I  sHall,  however,  proceed  to  rebut  the 
scandalous  charges  advanced  by  Mr.  Pope,  and  which  he  has 
grounded  upon  the  autfiority  of  Protestant  historians  exclusively, 
with  the  exception  of  Baronius  and  Bellarmine,  and  upon  the 
testimoriy  of  historians,  be  it  observed,  deserving  of  little  credit 
upon  this  particular  subject.     I  must  also  remark  that  instead 
of  there  being  only  three  points  on  each  side  for  attack  and 
defence,  mutually,  I  have  only  three  points  at  present,  to  urge 
against  Mr.  Pope,  while  he  has  put  me  on  my  defence  for  fifteen 
or  twenty.     Before  I  proceed  to  defend  the  articles  of  my  creed 
against  the  -mfmarole  attack  which  has  been  levelled  at  them  by 
my  opponent;!  shall  advert  to  one  or  two  facts  which  it  may 

Mr;  Pope  has    lot  at  all  answered  my  arguments  respecting 
the  proofs  of  the  authenticity,  integrity,  and  inspiration  of  the 


THE    REFORMATION. 


163 


sacred  scriptures.     With  rejrard  to  the  Sixtine  edition,  I  deny 
that  but  two  copies  of  it  are  in  existence.     I  have  here  the  Six- 
tine  and  Clementine  editions.     A  Roman  Catholic  clergyman 
ot  this  city  purchased  a  copy  of  it  exposed  publicly  to  sale  in 
the  city  ot  Konie.     I  will  admit  that  Clement  did  not  wish  that 
that  edition  of  the  Bible  should  be  circulated.     Orders  had  been 
given  by  the  council  of  Trent  that  a  pure  and  perfect  edition  of 
the  Latin  Vulgate,  "quam  emendatissime,"  should  be  prepared 
by  learned   men  under  the  sanction  of  the  sovereion  pontiff. 
Many  verbal  corruptions  were  to  be  found  in  the  edition  then 
in  c^ommon  use,  arising  either  from  the  neglect  of  the  copyists 
or  from  the  ijrnorance  of  those  who  endeavoured  to  purify  the 
text.     Now  Sixtus  Quintus  had  previously  taken  upon  him  not 
only  to   make  out  a  pure  copy  of  the  Bible,  but  to  introduce 
changes  from  the  original  Hebrew  and  Greek  editions,  which, 
in  the  opinions  of  St.  Jerome,  St.  Augustin,  and  Dr.   Wall,  a 
Protestant  bishop,  were  not  so  pure  hs  the  old  Latin  and  Italian 
translations.     When  Clement  perused  the  edition  of  Sixfus,  he 
ordered  that  it  should  be  purified  according  to  the  ancient  Latin 
and  Italian  translations.     But  I  defy  any  man  to  point  out  a 
substantial   difTerence    between   the    Clementine   and     Sixtine 
editions.     It  is  curious,  too,  that  in  the  prelace  to  the  Sixtine 
edition,  that  preface  from  which  Mr.   Pope  quoted  wiih  such 
triumph  the  phrase  "  ne  in  minima  particula,"  it  is  pronounced 
lawful  to  make  verbal  amendments  arid  corrections,  but  upon 
condition  that  they  shall  be  introduced  into  the  text,  and  not  put 
in  the  margin,  "aof  qffetisionem  populidtandmn,''— lest  the  people 
should  be  scandalized,  not  distinguishing  between  verbal  and 
substantial  alterations.    The  ne  in  minima  parlicula,  it  is  obvious, 
relates  to  matters  of  faith. 

Mr.  Pope  asserted  that  masses  were  said  for  the  rich  and  not 
for  the  poor.  I  have  the  Missal  here  on  the  table,  and  by  refer-  ' 
ring  to  it,  Mr.  Pope  will  find  that  mas'?  is  offered  up  for  ail  the 
futhful,  living  and  dead,  without  any  reservation  whatever.  In 
the  sacrifice  of  the  mass  we  pray  for  all  Christians,  for  all  infidels, 
heretics,  schismatics— nay,  for  Mr.  Pope  himself.  The  charrc 
of  taking  money  comes  with  a  bad  grace  from  the  other  side. 
There  is  a  Protestayt  clergyman  in  this  city,  who  is  called 
chaplain  to  the  Virgin  Mary ;  his  income  amounts  to  £^{)0  a 
year,  and  if  the  leases  were  out,  it  would-  avera<re  jC3,000  per 
annum.  This  was  bequexthed,  some  centuries  ago,  in  order  to 
have  masses  said  for  the  departed  ;  the  masses  are  not  said,  but 
the  Protestant  parson  pockets  the  monev. 

The  important  fict  has  been  established  of  Mr.  Pope's  i.rno- 
rance  of  the  Bi'.le.  Though  he  has  told  us  he  has  made  the 
ficriptures  his  continual  study,  and  though  he  professed  a  thorough 


h  * 


^^1  ! 


1  I     i 


\ 


1 11 


164 


THE    JUSTIFICATION    OF 


acquaintance,  both  with  the  Protestant  and  Catholic  versions,  he 
acknowledged  his  ignorance  on  Saturday  of  the  following  text : 
"  And  yet  man  knowelh  not  whether  he  be  worthy  of  love  or  hatred  " 
I  can  inform  him  that  it  is  to  be  found  in  the  ninth  chapter  of 
i-cclesiastes.     Between  the  Protestant  and  Catholic  versions  of 
mis  text,  there  is  no  substantial  difference  as  it  runs  thus  in  the 
Pro  estant  Bible—"  No  man  knoweth  either  love  or  hatred,  by 
all  that  IS  before  him."-Mr.  Pope  talked  of  the  Catholic  church 
teaching  that  all  truths  are  not  contained  in  scripture.     I  have 
already  proved,  that  all  truths  are  not  contained  in  the  scriptures  • 
and  1  challenge  Mr.  Pope  to  produce  proofs  from  scripture  foi' 
five  articles  of  the  Protestant  creed.     But  I  should  recollect 
that  he  throws  the  Protestant  church  entirely  overboard.     I  beo 
leave  to  ask  him,  does  he  consider  the  existence  of  a  church  al 
all  absolutely  necessary,  under  the  Christian  dispensation  1    He 
holds,  It  iippears,  the  opinion  of  justification  by  faith  only.     What 
does  St.  Paul  say  ?  .  ^  u  * 

ci2^fz'nJ^:^'^ir^ '°"'' ""'"' '"''""''''"«'  ^"'^  ^--  -» 

There  is  an  example  of  faith  without  charity.    St.  James  says, 

wnZMf  il  r -rf ''  "u7  ^'■''*^^'"^"'  '.^'^  ""^"  ^^^'he  hath  faith,  but  hath  not 
works  ?    Shall  faith  be  able  to  save  him  ?  ii,  14.     "  For  as  the  body  vvithou 
the  spirit  IS  dead  ;  so  also  faith  without  works  is  dead.»-Ibir26 

If  every  thing  be  contained  in  the  scriptures,  why  has  not  Mr. 
Fope  shown  me  texts  to  prove  the  procession  of  the  Holy  Ghost 
—baptism,  with  the  sign  of  the  cross,  &c.     Why  was  it  decreed 
by  the  Apostles,  at  the  council  held  in  Jerusalem,  that  it  appeared 
good  to  them  to  abstain  from  all  blood?     I  believe  Mr.  Pope 
has  no  objection  to  take  some  good  gravy  occasionally.     In 
doing  so,  he  goes  in  opposition  to  a  positive  command  of  the 
Apostles.     I  have  produced  a  commandment  of  our  Saviour  for 
washing  the  feet,  which  taken  juzta  lenorem  verbonim,  is  as  posi- 
tive a  commandment  as  any  to  be  found  in  sciipture.     Mr.  Pope 
has  endeavoured  to  show,  that  this  was  applicable  to  hot  coun- 
tries, as  if  the  commandments  of  the  Lord  were  to  be  adopted 
according  to  the  different  temperatures  of  different  countries, 
and  not  applied  to  all  indiscriminately.     Is  it  not  obvious  to 
common  sense,  that  Christ  intended  his  commandments  should 
be  observed  in  cold  as  well  as  in  hot  countries  ?     I  called  on 
my  opponent  to  produce  proofs  from  scripture,  authorizinxr  the 
baptism  ot  infants.     But  I  should  recollect  that  he  throws  bap- 
tism overboard.     He  adheres  to  justification  by  faith  only.     I 
would  agree  fully  in   the  dogma  with  him  if  the  word  "  only" 
were  removed.     For  what,  I  wonjd  ask,  dif!  Qo.d  ir\sc  fiTe-\vili 
to  man?     And  why  did  our  blessed  Redeemer  enjoin  the  kee^ 
ing  ot  the  commandments  as  a  condition  for  salvation  ? 


THE    REFORMATION. 


165 


I  now  come  to  Mr.  Pope's  rule  of  faith.  He  will  say  as  he 
has  sa.d,  that  U  ,s  contained  in  the  holy  scriptures  a  one!  Thel 
to  ask  my  opponent,  if  the  scriptures  alone  be  his  rule  of  f^ 
is  it  not  necessary  for  us  to  examine  all  the  inspired  books  which 

thde  mlir or"J  ""r  ^;.'^^'j-eitneces'sarytoknowthe 
Whole  IJibe,  or  a  portion  ol  it,  for  salvation?  If  it  be  onlv 
necessary  to  know  a  portion  of  the  B.ble,  I  call  upon  him  o 
produce  his  authority  from  scripture  for  th^t  belief. 

^c^iZT^'7^1  '""T  ^^  r'"  *^  """"^  ""^  1^"°^  the  whole 
scriptuies,  it  a  person  have  the  opportunity  ;  but  I  believe  that  a 

man  can  be  saved  without  reading^he  whole  B.ble. 

Mr.  MAGuiRE.—Show  me  a  text  to  justify  that  belief? 

h.^""  57^-^'hen  the  Apostle  was  asked,  what  shall  I  do  to 
be  saved  f  he  answered-"  Believe  in  the  Lord  Jesus  Christ 
and  thou  shalt  be  saved."     Acts  wl  -^i        a*  ^  ynu&i, 

the  Old  Testament  was  writfen  '       '  ^'  °"'  '""°^'  ""'^ 

o.f'A   ^>lA«y'RE.--When  it  only  was  written,  no  person  was 
called  upon  to  found  his  sole  rule  of  faith  upon  it. 

Mr.  Pope.— I  conceive  if  a  person  have  the  opportunity,  it  is 
nght  to  know  all  the  scriptures.  But  a  person  canT  saved 
Without  knowing  the  whole  volume. 

Mr.  Maguire.— So,  if  a  person  read  the  Old  Testament 

bTIav^edT    "  "'  ''^"""^^'  "'^*^  ^'^  ^^"  Testament!  he  may 

Mr.  Pope.— I  will  make  no  such  concession. 

Mr.  Maguire.-I  would  much  rather  you  would  give  us  texts 
of  scripture,  and  not  mere  assertion.     I  iever  heard%f  30  loose 
a  doctrine.     I  shall  now  reduce  Mr.  Pope  to  a  dilemma      If 
the  scriptures  alor^e  be  bis  rule  of  faith,  I  ask  is  ifno  ne"  ''sTrl 
m  hat  case  to  exanune  all  the  canonical  books  th^t  have  bS 
WMtten  ?     Now,  all  the  canonical  books  that  have  been  written 
are  not  to  be  found  in  any  part  of  the  known  world.     God  would 
have  p..eserved  all  the  inspired  writings,  had  he  intended  'hi 
the  scriptures  a/.^e  should  be  the  rule  of  our  faith  ;  but  God  has 
not  preserved  all  the  inspired  books  of  scripture,  for  not  less 
than  t,,enty  have  perished  ;  therefore  God  did  no    in  end  them 

as  the  onlu  rule  "f  (nith M-  p^„ .  _  i    •.  "'i^"u  luem 

«-;«  •  1    "  .u  .    •'   """       ""  ^op^  «"uai  uumit,  accordiiiir  to  his 

book?  L  f     ."k"  "°"  u'r^'  '"  """""i"^  ""  *"  ^n^ict 
oooks-for  If  not,  how  could  he  ascertain  his  rule  of  faith  ?  there 


166 


THE    JUSTIFICATION    OF 


might  happen  to  be  in  these  bonks,  which  are  lost,  or  which  he 
should  pass  over,  texts  opposed  to  his  doctriiio,  and  which  per- 
haps  expressly  taught  that  the  rule  of  (aith  was  not  in  the  hcrip- 
lures  alone.  If,  on  the  other  hand,  Mr.  Pope  shall  contend  that 
it  is  only  necessary  to  know  a  portion  of  the  Bible,  I  call  upon 
hirn^to  prove  that  to  me  by  a  positive  text  of  scripture. 

Now,  again,  either  all  the  inspired  books  that  have  been 
written  are  necessary  to  tbrni  the  rule  of  our  faith,  or  only  a  part 
is  necessary.  If  Mr.  Pope  shall  assert  that  alt  are  necessary, 
then  the  scriptures  are  no  rule  of  faith,  since  all  the  scriptures 
are  not  to  be  found.  But  if  Mr.  Pope  say,  that  only  apart  is 
necessary,  let  him  produce  n  text  of  scripture  to  prove  that  as 
we  cannot  take  his  bare  word  on  matters  of  such  importance ;  but 
I  defy  Mr.  Popo  to  produce  any  such  text,  therefore  the  scripture 
cannot  be  the  sole  rule  of  faith.  A  living  authority  must  be  left 
lo  direct  and  decide  on  matters  of  controversy. 

I  shall  now  show  you  that  we  have  not  all  the  scriptures.  In 
the  book  of  Nimibers,  chap,  xxi,  14,  we  read  thus  : 

*'It  is  said  in  the  book  of  the  wars  of  the  Lord." 

Where  is  that  book  ?     Gone. 

In  the  third  book  of  Kings,  (which  Protestants  call  the  first) 
Chron.  iv,  32,  we  read  that 

"Solomon  spoke  three  thousand  proTerbs,"  and  "his  canticles  were  a 
thousand  and  five." 

Where  are  these  ?  What  a  small  portion  of  them  we  have  now. 
In  the  second  book  of  Chronicles,  ix,  29,  it  is  said — 

"Now  the  rest  of  the  acts  of  Solomon,  first  and  last,  arc  they  not  written  in 
the  book  of  Nathan  the  prophet,  and  in  the  prophecy  of  Ahijah,  and  in  the 
vision  of  Iddo." 

Where  are  all  those  books  ? 

The  first  book  of  Chronicles  concludes  with  these  words, 

"  Name  the  acts  of  David  the  king,  first  and  last,  behold  be  they  not  written 
In  the  book  of  Samuel  the  seer,  and  in  the  book  of  Nathan  the  prophet,  and 
in  the  book  of  Gad  the  seer  ?" 

All  those  prophecies  are  lost. 

In  St.  Paul's  epistle  to  the  Colossians  he  commands  them  to 
read  in  the  church  the  epistle  to  the  Laodiceans — Where  is  that 
epistle?     Lost. 

In  St.  Paul's  j/?rs/  epistle  to  the  Corinthians,  v,  9,  he  says, 
"  I  wrote  to  you  an  epistle." 

Where  is  the  epistle  which  St.  Paul  wrote  to  them  before  the 
epistle  which  is  now  called  ^r«/ ?  It  is  not  in  existen*" '.  So 
here  we  find  two  epistles  of  St.  Paul  lost. 

Si.  Matthew  (and  henj  I  may  remark  that  the  or'T/u!  Hebrew 
gospel  of  St.  Matthew  is  quite  lost.    I  should  like  to  Know  under 


THE    REFORMATION.'  fg-J 

such  circumstances  how  a  Protestant  can  found  his  puth 

x^Vonlhe  go.prJof  St.  Malthev.  n-/nch  is  /../,  ../..-,..  /e  dnZ 
vpon  the  authonUj  of  an  hfalllhk  lranslalor)-^t.  W  utthr  w  Is' 
xxvn,  9.  cites  words  as  spoken  by  riie  prophet  Jce.nv,' which 

lore,  part  of  Jereiny  the  prophet  is  lost,  us  Cotrzein  in  this  place 

proves  out  ol  2  Chron.  xxxv,  20.    St.  Matthew  also, .",  23,  say" 

a  was  spoken  by  the  prophets  lie  shall  bo  called  a  Nazarcne  " 

1  he  books  of  the  prophets  who  spoke  thus  have  also  perished, 

for  we  find  Chnst  never  called  a  Nazarene  in  all  the  promts' 

u  t  M^nr'  '"''"'     ^'  Chrysoston.  on  this  place  (licnH. 
IX,  m  iviatt.  1,)  says, 

"  Many  of  the  prophetical  monuments  have  perished  •  for  the  Jew,  hpm« 
careless,  and  not  only  careless,  but  also  in.pious,  they 'have  careKslvZf 
;r:,"   '""  — ts,  others,  they  hai;.  partly  "birt:  panly'Sn't 

Here  we  find  twenty  hooks  of  scripture  lost.  Will  Mr  Pone 
show  that  none  of  those  lost  books  are  necessary,  when  he  ac- 
knowleges  no  church,  and  asserts  that  the  Bible  is  his  sole  rule 
of  fa.th  t  Mr.  Pope  talks  much  about  his  rule  of  faith,  and  ye' 
he  cannot  tell  where  it  is  to  be  found.  If  he  sav  that  the  sci 
tures  are  not  to  be  had-th.t  a  portion  of  scripture  is  oX 
necessary  for  salvation,  let  him  produce  to  me  a  positive  text 
of  scnpture  to  that  effect-for  I  allow  nothing  but  ^^Z  tell 
ofscnpture  to  decide  upon  such  a  vitally  i^.portant  point.  I 
challenge  h.m  to  show  where  his  sole  rule  of  faith  is  to  be  found, 
liut  he  cannot  produce  any  text  to  prove  that  all  the  scriptures 

salvation.  Mr.  Pope  has  had  recourse  to  the  Fathers  to  prove 
the  authenticity  ol  scripture,  though  he  rejected  their  authority 
wh.n  quoted  by  me  in  support  of  ,he  doctrine  of  purgatory. 

1  have  shown  from  seventeen  holy  Fathers  down  to  the  sixth 
century,  that  the  doctrine  of  purgatory  was  retained  and  professed 
m-oofffTh  ^^",,^^^''^  ,^hurch.  He  has  quoted  St.  /erome  In 
pioof  ofthe  author,  y  and  authenticity  of  the  sacred  scriptures.- 

IfZrT'     "^T^  '^"■°"'^  ^"^  '^^  '''^'''  Fathers  in  support  of 
the  doctrme  of  purgatory,  they  are  very  consistently  rejected  by 
Mr.  Pope      He  talked  of  Hebrew.     I  venture  to  say  he  is  un^ 
acquainted  with  the  Hebrew  points.     He  spoke  of  the  or  ginal 
Hefrew  copies.     Would  it  not  be  necessiry  for  the  ignoran 
an  the  HpI  "''7?'"T  '"  ^he  principles  of  Mr.  Pope  to  cmnpare 
h    ituld  b.     ';   r'T'^V"!^^-^-'^''".'"'^'^^  ^^the  scriptures,  before 
Mr  P^  i  h        f""^  ^ V*'!!''  "^^^i^i^^fi^"  '■     All  the  proofs  which 
:.'.T.  ^''  ^'^y^"^^d.  of  the  inspiration  of  the  sacred  scrib- 

bu  h^nnnn    "^'u"   r""^"  '^''^^'^'^'y^  ^"'i  "«  act  of  faith  Can  be 
built  upon  such  a  foundation.     Mr.  Pope  certainly  spoke  of  an 


pnr 


168 


THE    JUSTIFICATION    OF 


l|'  I 


l<i;l 


internal  evidence.  Now,  if  that  be  admitted,  it  must  be  admitted 
as  a  first  principle.  It  is  denied,  and  ridiculed  by  the  learned 
Chiilingworth,'a  Protestant  divine,  who,  in  reply  to  the  words 
of  his  adversary,  "  That  the  divinity  of  a  writing  cannot  be 
known  by  itself  alone,  but  by  some  extrinsic  authority,"  says. 
This  yon  need  not  prove^for  no  ivise  man  denies  it." 

If  it  were  a  first  principle  and  self-evident,  as  Mr.  Pope  would 
Jiave  it,  who  would  deny  it?  The  truth  of  first  principles  no 
rational  man  ever  doubted.  But  millions  of  Christians  deny 
the  doctrine  of  internal  evidence.  The  Arians,  the  Manichoeans, 
the  Marcionists,  &c,  all  denied  internal  evidence.  The  Catholics 
throughout  the  whole  world  for  eighteen  hundred  years,  could 
not  discover  this  inward  light,  but,  on  the  contrary,  have  loudly 
protested  against  the  doctrine  of  internal  illumination,  since  that 
new  system  has  been  broached.  It  cannot,  therefore,  be  a  first 
principle,  which  Chillingworth  himself  and  millions  of  Christians 
unequivocally  denied.  It  is  only  a  foolish  and  visionary  scheme, 
to  which  those  who  have  lo  better  resort,  to  prove  the  inspiration  of 
the  sacred  scriptures. 

Mr.  Pope. — Gentlehnen — I  need  scarcely  observe,  that  my 
friend  on  the  opposite  side  of  the  table  has  been  speaking  on  the 
subject  which  belonged  to  the  second  day  of  the  meeting.  Mr. 
Maguire  has  protested  against  the  line  of  our  present  proceeding. 
He  has  spoken  much  of  obedience  to  authority ;  and,  surely, 
when  the  chairmen  decided,  he  was  bound,  according  to  his  own 
principles,  to  bow  to  their  decision.  I  submit  to  every  man  of 
common  sense,  whether  the  line  of  argument,  adopted  by  me  on 
this  occasion,  was  not  perfectly  justifiable — namely,  to  show 
that  the  peculiar  doctrines,  held  by  the  church  of  Rome,  were 
anti-scriptural,  and  that  the  Reformers  were,  in  consequen,  e, 
called  upon  to  separate  from  her  communion.  How  could  this 
charge  have  been  substantiated  without  the  consideration  of  the 
doctrines  themselves?  My  friend  should  remember,' that  not 
satisfied  with  the  abstract  question  of  private  judgment  for  the 

second  day,  he  selected  two  or  three  other  topics  of  debate 

the  right  of  private  judgment,  to  pronounce  upon  the  canonicity, 
integrity,  authenticity,  and  interpretation  of  the  holy  scriptures. 
The  second  day  was  the  time  set  apart  for  the  consideration  of 
those  subjects.  My  friend  seemed  to  state,  that  he  held  in  his 
hand  the  Sixtine  edition  of  the  Vulgate,  but  I  say,  that  the  edition 
which  he  produced,  is  the  Clementine. 

[Here  Mr.  Maguire  called  upon  Mr.  O'Reilly,  into  whose 
hands  he  said  that  he  hud  given  the  Sixtine  copy  for  the  purpose 
of  bringing  it  to  the  meeting.] 


THE    REFORMATION. 


169 


Mr.  Pope.— I  beg  to  remark,  that  so  grrat  is  the  scarcity  of 
tlie  bixtine  liihic,  that  the  Jestiit  Fisher  nut  merely  denied  that 
uny  were  m  existence,  but  stated,  that  Sixtiis  V,  had  not  pub- 
(ished  any  edition  of  the  Vnl<rate  whatever !     Masses,  we  are 
told,  are  generally  offered  for  rich  and  poor:  but,  if  they  be 
otirred  in  this  general  way,  why,  I  would  ask,  why  should  the 
I  nests  take  money  specially  from  the  rich  ?     My  friend  brought 
forward   a  passage,  "  Failh    without   charity  is   dead."     The 
Apostles,  I  admiL  speak  of  such  a  faith  ;  but  it  was  merely  such 
us  enabled  an  individual  to  work  miracles,  and  yet  left  him  unin- 
fluenced by  the  grace  of  God.     The  genuine  faith  of  God's 
people  "punfios  the  heart,"  (Acts  xv,  9,)  works  by  love,  (Gal. 
V,  G,)  and  overcomes  the  world   (1  John  v,  4,)  enabling  the 
(  hristian  to  act  in  consistency  with  his  profession,  and  is  there- 
lore  the  grand  germ  of  spiritual  life,  and  the  parent  of  Christian 
morality.     Although  the  diQerence  may  appear  trivial  between 
being  justified  by  faith,  and  by  faith  alone,  in  truth  the  distinction 
IS  most  nnportant.     If  the  scriptures,  I  am  asked,  be  the  only 
rule  of  faith,  are  we  not  then  obliged  to  be  acquainted  with  all 
the  scriptures,  lest  one  part  should  contradict  another.     I   meet 
the  question,  and  say,  God  never  contradicts  himself;  he  never 
vanes,  but  is  the  same  yesterday,  to-day  and  for  ever:   that 
which  God  speaks  once,  as  to  moral  truth,  is  eternal  and  immu- 
table.     My  friend  has  observed,  that  if  all  the  scriptures  need 
not  be  examined,  then  all  are  not  necessary,     I  answer,  that  it 
IS  the  duty  of  all  men,  if  they  have  opportunity,  to  read  all  tiie 
scriptures.     Yet,  provided   they  place  their  hopes  on  Christ, 
(and  in  order  to  do  so,  they  need  the  influence  of  the  Holy 
Spuit    they  will  be  accepted  through  him  at  the  bar  of  God. 
thou.^h  they  may  not  have  read  every  part  of  the  sacred  volume. 
iUv  Inend  has  spoken  about  sundry  books  that  have  been  lost 
which,  he  says,  formed  part  of  the  inspired  records,  and  has 
d.rected  our  attention  to  passages  of  the  Bible,  which  allude  to 
otlRT  writings.     lUit  the  onus  rests  on  him,  before  his  ar<niment 
can  carry  any  weight,  to  prove  that  the  books  of  which  he  speaks, 
ever  belonged  to  the  sacred  canon— that  they  were  the  dictates 
ol  inspiration,  and  not  portions  of  mere  ordman,  historic  which 
recorded  some  particulars  that  might  not  have  been  mentioned 
in  the  canonical  writings.     I  would  also  beg  to  observe,  that 
iny  friend  believes  in  tradition  and  infallibility.    Roman  Catholic 
Divines,  assuming  that  the  Jewish  cimrch  was  infallible,  are  in 
the  habit  of  arguing  from  analogy,  that  the  church  of  Rome  is 
giiled  with  unerring  authority.     Taking  Mr.  Maguire  on  this 
ground,  1   would  ask.  wh:it  wna  th«  ,>.«  m'  \^(-^\\\l:\:,..  ..    ^u  _     - 

ni-\?  nM^^'^'  '^  '*  '^''"'^  "^*  ^'"^^^^^  •"  preserving  the  canon 
01  the  Uld  Testament,  perfect  and  entire  !     Farther— the  onus 

16 


'.   'I 


t^H<!    I 


170 


THK    JUSTIFICATION    Of 


rests  on  him  to  show,  that  rithcr  the  written  tnidition,  or  thtj 
viva  voce  exposition  of  the  chinch  of  Rome,  has  sii[)[)lit'(l  (ho 
portion  which,  Mr.  JVIiitiruire  says,  has  been  hwt,  or  porlicily 
accords  vvillr  it.  Now  I  take  the  sacred  scii|)tures  which  we 
possess,  and  with  thcni  I  contrast  the  traditions  of  tlu;  Konian 
Cathohc  church,  and  lun'^'v"  M  f  Oney  are  in  opposition  (o  the 
oracles  of  truth,  I  <;(»nclude  that  Ihey  are  not  of  (iod  ;  lor  (iod 
cannot  contra  hot  iiiniscir.  My  iVu-ml  did  not  UUc  that  I  shoidd 
refer  to  the,  Fathi  in  on  the  canonicity  and  autlienlicily  of  the 
scriptures.  I  admit  their  autiiority  as  credible  testimony — l)iit 
not  as  infulhbh?.  We  must  be  convinced,  that  when  the  scrip, 
lures  are  quoted  by  very  ancient  writers,  they  luiist  at  hmst  have 
been  coeval  with  the  authors  who  cii  passages  from  them.  ( 
appeal  to  the  Fathers,  to  prove  by  their  historical  evidence  the 
authenticity  of  the  scriptures.  This  kind  of  evidence  in  support 
of  the  scriptures,  is  much  more  powerful  than  that  in  favour  of 
any  other  ancient  record.  It  matters  not  very  much  for  my 
argument,  as  to  the  antiquity  of  the  sacred  volume,  whether  the 
character  of  the  Fathers  who  quote  from  it,  be  good  or  evil. 
Mr.  Maguire  has  allowed  the  authority  of  the  Fathers,  as  faith- 
ful witnesses. 

My  friend  on  the  opposite  side  has  scouted  tiie  idea  of  in- 
ternal evidence.  If  God  has  said,  that  his  invisible  attributes 
are  to  be  discerned  by  his  works. 

"For  the  invisiblo  tilings  of  him  from  the  crontion  of  the  world  are  cloiirly 
erpn,  bciiiCT  iiiKlorstood  l)y  Uiu  things  tliat  arc  inudo,  his  eternal  power  ulso 
and  divinity." — lloni.  i,  20. 

And  if  it  be  true  that  "  God  has  magnified  his  word  above  all 
his  name,"  (Ps.  cxxxviii,  2,)  may  we  not  expect  that  the  Deity 
has  stamped,  in  an  especial  manner,  upon  this  page  of  Ilevela- 
tion,  the  impress  of  his  own  divine  character  (  Mr.  Maguire 
has  observed,  that,  according  to  my  showing,  God  has  not 
provided  for  the  spiritual  wants  of  all  mankind.  I  return  the 
aiguincnt — is  not  the  poor  man,  according  to  his  principles,  in 
a  worse  condition  than  he  would  be,  according  to  mine  l  Is 
the  poor  man  to  have  recourse  to  councils  and  Fathers  ?  Again 
I  stand  on  firmer  ground.  Mr.  Maguire,  in  order  to  prove  the 
truth  of  the  Bible,  must,  according  to  his  principles,  first  prove 
the  authority  of  the  church,  and  refer  the  poor  man  to  iniuimer- 
able  folios.  I  have  only  to  preach  the  Gospel,  and  to  put  the 
sacred  scriptures  into  the  hands  of  those  whom  I  address,  at  the 
same  time  adding,  if  necessary,  some  arguments  in  support  of 
their  internal  evidence.  One  reason  which  may  convince  every 
unprejudiced  mind  that  God  intended  his  word  to  rest  for  support 
principally  upon  internal  evidence,  is  the  fact,  that  few  would  be 
able  to  examine  the  general  pix)ofs  in  support  of  the  inspired 


THE    REFORMATION. 


171 


TolnMc.     God  htiH  rhoscri  many  of  the  poor  of  this  world  to  bo 
bright  j,'ctns  in  the  Hiivifiiir's  (liiidtMii ;  mid   when  \\c  know  that 
ll.'   iTYfiil  hulk  of  mankind  iir(!  (hjorned  to  hibonr,  the  fiict  fur- 
nishes US  with  u  presumptive;  ur<j;ument  in  favour  of  the  proofs, 
which   rest  on  internal  (evidence,  uh  being  open  to  every  indi- 
vidiiiU  who  serionsjy  examines  the  sacred  oracles.     My  friend 
has  said,  ihut  I  was  afraid  of  the  Fathers  in  refermce  to  |)ur^u- 
tory — ptTtnit  mo  to  say,  that  was  I  not  afraid  to  meet  hiu»  on  the 
fintunds  of  the   Fathers  ;   [  had  various  other  quotations  from 
their  writings  ;    And  here  allow  me  to  observe,  that  my  opponent 
quoted  u  passage  from  Cyprian's  letter  to  Anlonian— "  It  is  one 
thing  to  be  waiting  for  pardon,  another  to  attain  glory,"  &c,  &c. 
It  has  nothing  to  do  with  purgatory.     The  cluirch  ha<l  relaxed 
some  penitential  censures  against  those  who  ha<l  fallen  in  per- 
secution ;  and  St.   Cyprian  was  defending  this  measure,  and 
proving  that  the  state  of  the  martyrs  entering  at  once  into  glory 
was  so  much  superior  to  the  miseries  of  the  lapsi  d,  who  were 
anxiously  expecting  re-adnnssiou  into  the  church,  and  must  feel 
anxiety  about  a  future   state,  that  there   was  no  danger  to  bo 
anticipated  from  the  relaxation — this  he  shows  by  adding  "it  is 
one  thing  to  expect  with  anxiety  the  judgment  of  the  Lord  in  the 
day  of  judgment — another  to  be  crowned  by  the  Lord."     lli- 
galtius,  a  Koman  Catholic  conmientator,  gives  this  explan«iion. 
Further,  in  reference  to  the  Fathers.     Most  of  the  quotations 
adduced  by  Mr.  Maguire  do  not,  I  imagine,  support.the  doctrine 
of  puriiatory  :  they  refer  to  oblations  for  the  dead ;  but  those 
oblation-i  for  the  dead  were  not  offered  for  souls  in  purgatory. 
In  the  primitive  church  a  practice  existed  of  making  Ihanhs- 
gknngH  and  ofierings  for  those  who  had  departed  in  the  faith. 
As  Mr.  Maguire  has  quoted  a  passage  from  Sir  Edwin  Sandys, 
he  can  have  no  objection  to  my  reading  an  extract  or  two  from 
the  same  author.     Sir  Edwin  gives  us  the  following  general 
view  of  the  church  of  Rome,  p.  35  : — 

"This  bcinw  the  main  ground  work  of  their  policy;  and  the  general  means 
to  build  and  establish  it  in  the  minds  of  all  men  ;  the  particular  ways  they  hold 
to  ravish  all  affections,  and  to  fit  each  humor  (which,  their  jurisdiction  and 
power  being  but  persnasi  (^  and  voluntary,  they  principally  rcsard),  are  well 
ni;j;h  infinite;  there  bcin  not  any  thing  cither  sacred  or  profane,  no  virtue 
nor  vice  almost,  no  things  of  how  contrary  condition  soever;  v\liich  they 
make  not  in  some  sort  to  serve  that  turn;  that  each  fmcy  may  be  satislietl, 
ami  each  appetite  find  what  to  feed  on.  Whatsover  eitiier  wealth  can  sway 
with  the  lovers,  or  voluntary  poverty  with  the  despisers,  of  the  world  ;  what 
honour  witii  the  ambitious;  what  obedience  with  the  humble;  what  great 
enijiloyincnt  with  stirring  and  mettled  spirits;  what  perpetual  rpiiet  with 
heavy  and  restive  bodies;  what  content  the  pleasant  nature  can  tajte  in 
pastimes  and  jollify;  v.hat  eonlrarivvisc  the  austere  mind  in  discipiine  and 
rigour;  what  love  either  chastity  can  raise  in  the  pure,  or  voluptuousness  in 
the  dissolute ;  what  allurementa  are  in  knowledge  to  draw  the  contemplative, 
or  in  actions  of  state  to  possess  the  practic  dispositions,  what  with  the 


172 


THE    JUSTIFICATION    OF 


hoppful  prrroirntivoof  rrwur.ltan  «.Mk;  «i.nt  mors,  (IomI)Ih,  and  (hiM'^e,, 
with  llif  Cnrliil;  wltat.lmnnc.rvow.H  Willi  tin- lUhli,  ofrMulr  witli  ll.c  itu'in- 
flaiil;  wli.it  imidonsuilli  tlie  faulty,  or  Mipplii «  willi  \\u-  <l,li<(,vv;  wl.ut 
inira.l.'s  with  tin.'  nrduloiis;  what  visioim  with  tli.-  (linliisliciil ;  what  I'or. 
g<;oii8nt'BH  ol  hIk.uh  wifli  llu!  viiliTur  ntul  simplr ;  what  imilliimle  (ilcTminni.  s 
with  111.-  8i,|„.rslilo.iH  Hiid  ujmirnnt;  wiiut  jiniyrr  with  llu-  d,  voiit,  wl.ut  with 
th."  .iiaiiKdil..  works  .,C  ,,i,  ty  ;  wimt  mUs  of  liio|„.r  ,,i.,liTli<iii  willi  .Uvm,.,! 
Jilhctions  ;  wiiat  diaiM-fiMii.;  of  breach  of  all  rul(H  witli"\ii.n  of  lawhfs  «ondi. 
Iioiih:  III  sum,  what  lliinL'  Ho<-ver  can  picvaii  with  any  man  riliu'r  Ibr  hiinwlf 
to  piirsnc,  or  at  least-wise  to  lovo,  reverence,  or  honour  in  nnotlier  (for  even 
Herein  also  inan's  nafiirc  reeeivelli  {irei.t  8alis(iictioii),  Hie  same  is  found  with 
Uiem,  not  as  in  other  places  of  the  world,  hv  casnaiify  hlend.d  without  oider 
and  ol  ri(ees!..ty,  hill  .voite.l  in  1^.,  ut  pait  info  sevdal  i.roli ssions,  counlei 

naneed  witli  leputation,  hoi ed  with  preroo„tiv(  s,  fiiciiilati d  with  luovisions 

and  y..nrly  imiintenamv,  and  either  (as  the  hefter  thinss)  ndvanci  d  w  iill 

expectation  ol  reward,  or  borne  with,  how  had  soever,  with  sweet  and  silent 

perniiHsioi).     \\  hat  pomp,  what  riot,  to  that  of  their  cardinals?  what  severity 

31    lie  comparable  to  their  hermits  and  capuchins/  who  w.ollhier  than  iheir 

prelat<-H/  who  poorer  by  vow  and  profession  than  their  mendicants?     On 

the  one  side  ol  the  street  n  cloister  of  virgins,  on  the  other  a  stv  of  courl<7un«, 

with  public  toleration;  this  day  ail  in  masks,  with  all  loosen,  ^s  and  foolery 

to-morrow  all  in  processions,  whipping  th.ins.lv. a  till  the  hlood  follow-  on 

one.  ,,.)r  an  e.xcomniuni.uli.m,  tl.iowin-  to  hell  ail  transgressors:  on  another 

a  juinlee,  or  lull  dischargo  from  all  tianscrrcssions.     Who  leanuder  in  all 

kui.J  ol  sciences  than  their  Jesuits?     What  tliinir  more  ignorant  than  llicir 

ordMiary  nlass-|u■u^st3  ?      What   prince  so  al.l.'  to  prefer  his  servants  and 

tollow.>rs  as  the  Pope,  atTtl  in  so  crrcat  multitude ?     WMio  able  to  take  de.r)cr 

or  readier  rey.'n<^o  on  his  enemies?     W  hat  pride  ciiial  unto  his,  maklixr 

kin-Ts  Kiss  his  pantofle?  what  humility  Rreat.'r  than  iiis,  shrivin-'  himscl? 

daily  on  Iiis  knees  fxj  an  or.linary  priest?     Who  difficulter  in  dclpnteh  of 

causes  to  the  gr.atest  ?  wlio  easier  in  ijiving  audience  to  the  meanest?  Wh.Te 

greater  rigour  in  the  world  in  acting  the  observation  of  the  .hurch  laws? 

wher«Hesa  care  or  conscience  of  the  commandments  of  God  ?    To  taste  flesh 

on  a  h  iiday,  where  suspicion  might  fasten,  were  a  matter  for  the  inquisition  • 

whereas  on  the  other  si.le,  the  Sunday  is  one  of  their  greatest  markel-davs 

loom  ud.>:   never  state,  never  government  in  the  worl.l  so  strangely  com- 

pact<jd  ol  inlinite  contrurieties,  all  tending  to  entertain  the  s.veral  hmiioiirs 

o»  all  men,  and  to  work  what  kind  of  effects  soever  Ihev  shall  desire;  where 

rigcjur  and  remissness,  cruelty  and  l.-nity,  are  fo  combin'ed,  that,  with  nedect 

01  tlie  church,  tostir  anght  is  a  sin  unpard.jnable  ;  whereas  with  duty  tovniids 

the  cliurcih,  and  by  inteic.-ssion  fbr  her  allowance,  with  respective  attendance 

ot  her  pleasure,  no  law  almost  of  God  or  nature  so  sacred,  which,  oru;  way 

.  or  other,  tlR-y  find  not  means  to  dispense  witli,  or  at  least-wise  permit  the 

Dmieb  ot,  by  connivance  an.l  without  disturbance."— Pai'e  .'54,  et  i-e.i. 

"Lnropa;  Speculum,  or,  a  View  or  Survey  of  the  staf.Vof  licli<'ion  in  the 
western  parts  of  the  world:  wherein  the  Roman  Relii-ion,  and  preonunt 
p()licies  ot  the  church  of  Rome  to  support  the  same,  are  notably  displav.d  • 
with  some  other  incmoruble  discoveries  and  commemorations."— Loud.  ICSs! 

Sir  Edwin  SjuKly.s  sives  the  Ibllowing  description  of  the  slate 
of  religion  in  Italy  in  his  time  : — 

"i'^ITi"'^'''^  country  is  strangely  overflown  and  overborne  with  wit  kr  dnec<i 
with  hithiness  ot  speech,  with  beastliness  of  actions;  both  srovernois  and 
8ii;)|,r|s_h8t!i  priests  and  friars,  each  striving  as  it  were  with  other  in  an 
nnp.i.|<.r)tm'ss  therein;  ev.-n  so  far  forth,  that  what  elsewhere  would  not  h.; 
loiciatc.i,  is  ii„.,e  m  high  honour— what  in  some  other  places  ev.n  a  loe«e 
person  vyould  be  ashamed  to  confess,  their  priests  and  friars  refrain  not  openiv 
to  pruclise." — P.  19.  r     / 


THE    REFORMATION. 


173 


AKain,  p.  160.  It  .  o(U  ^rn.vc  mo  lo  -peak,  yo<i,  tl,e  thoti-l,f  of  it  iMimt 
nrc<  H  brir.-.lioi  ror  ui.<l  d  tosluli,,,. ;  wl.ut  u  ...nllK.i.l.;  of  Atli- uts  <lo  brave  it 
i>i  uli  plac..«-l hn.,  nu.st  whoa-  tl...  papacy  is  ,„o.st  i„  |,h  prnn...-«li«t 
miouncTH  ot  Uo.l,  blaaphe.nom  of  his  Son,  villani^.r.  of  l,i.s  .san.tH.  «„, 
8cornn-8  of  lus  Hrrvio:  who  ihink  it  a  o|or,o„s  »rar,.  to  a.lor..  Ih.(  k....'  of  a 
country;  but  to  iiuuio  or  think  ivv.ionlly  of  thn  (Jr.alor  of  tbe  world  to 
^  proceed  Iroin  ii  tuiicrous  basc-iiiiiididiifSH  uud  uhj»;itiu'8»." 

Sir  Edwin  Snndys  also  describt-.s  the  state  of  lelirion  in  Spain 
mhiytin.o.  Though  Mr.  Ma-nire  objected  to  the  antliority  of 
Mr.  White,  he  cannot  refuse  to  admit  thr.t  of  Sir  Kdwm  Sandys. 

"TIio  next  i«  Spain,  ropulod  tuholhj  tho  Pop.^'.s  al.o,  us  l.avin"  boon  n  !on.» 
tinio  "ovrniMl  bv  the  most  d.vot.-d  kinir,  and  /o/.-^r  curbod  in^bv  tho  inoHl 
criKl  in.pns.t.ot.  that  ev.r  the  world  had  Ibr  tho  upholding  of  that  sway  »  ♦  * 

"lor  u  kn.j;doni  that  hath  the  sirnun.o  of  (Jait.'-'--  ..  .M-.at.r  danger 

in  the  world  uther  wholly  or  in  irr.at  pait  to  ...c  ori  Chnslianity,  u,do.sa 
grayo  f,  on.  above  and  brffer  wis.ion,  to  .-tay  the  in.nase  of  those  ;,,,/i/n.i 
can'cers  ot  Mahon.ocla.nsn.  and  Judaism,  which  thrtal  n  the  final  dm.y,  and 
naiinjjoutotChiMliainsm."— Pp.  |(J.!,  |()}.  "'' 

"'I'hero  i.-i  in  Spain  a  sort  of  people  of  the  Marrany,  as  tlioy  term  them 
«ho  are  bj.pt.zed  .lews  and  Moors,  and  many  cf  iLm  in  secret  withal 
cir(  inncised  Clniytian.". 

"All  whiub,  although  oonformin?  themselves  in  Bomesort  ofoutwaid  .show 
unto  the  Christian  reli-ion,  yet  are  thought  in  heart  to  be  utterly  averse  frouj 
1  ,  and  to  return  an  invfard  desire  to  return  to  that  superstition,  from  which 
heir  ancestors  by  ricronr  and  terror  were  driven ;  and  the  .T.-ws  will  sav  in 
Italy  that  there  come  divers  Spaniards  to  them  to  be  eireumeised  theie.  und 
so  away  to  Constantinople  to  plant  in  the  east."— Pp.  1G4,  105. 

I  shall  not  occupy  your  time  with  other  quotations.  You  will 
doubtless  ask,  how  could  such  passages  occur  in  a  work  whicji 
apparently  advocated  the  chiu-ch  of  Uoine.  Sir  Edwin  Sandm 
gave  the  slalcmenl  which  Mr.  Maguire  read  from  his  works  mcrelij 
as  the  alleo:alions  of  Roman  Catholic  ecclesiastics  in  support  of 
their  s'jstcm*  You  shall  see  wliether  this  chiir<re  is  not  foundt-d 
upon  fact.  In  page  24,  Sir  Edwin  Sandys  begins  a  sketch  of 
the  arguments  which  Roman  Catholics  employ  in  advocatin^r 
the  chtirch  of  Rome ;  and  after  having  given  the  sketch,  he 
adds  in  page  33  : 

''This  is  the  main  course  of  their  persiiadini?  at  this  day,  whereby  thev 
seek  to  establish  that  former  foundation:  in  the  unfoldin</whereof  1  have 
t)M,n  tliL'  Ioniser,  because  trial  hath  tau<|,lit  me,  that  not  by  some  men's  private 
election  but,  as  it  should  seem,  by  common  order,  direction,  or  consent,  thev 
have  fclmquished  all  other  courses,  and  hohl  them  to  this,  as  the  most  effec-- 
theird"v "*"'''"      '  ^"^  *^''  i>^''suasion,  to  insinuate  their  desire,  and  to  work 

Here  is  '<■  iniquitas  qnotationis."— Hear  it  gentlemen  !  After 
this  erposc,!  ask,  is  Mr.  Maguire  justified  in  boasting,  as  he 
has  done,  of  his  quotations  having  been  taken  from  the  originals  ? 

*  A  dobatR  on  tlio  alinve  qaotatian  iiavin-r  arisen,  viz.  whether  Mr.  Mao-uire  niioted 

didnn-     I       new,  or  .ml;  .some  gentlemen  amrrnjn^  that  lie  did,  and  .some  that  ho 
lid  no.-it  was  agreed  that  liie  text  should  stand,  and  tliat  this  note  should  be  added 

15* 


174 


THE    JUSTIFICATION    OP 


I  have  brought  him  to  one  original,  and  you  have  now  seen, 
how  ill  his  quotation  bears  the  test  of  such  an  examination ! 

I  come  more  immediately  to  the  question,  and  I  call  distinctly 
upon  Mr.  Maguire  to  do  so.  He  is,  perhaps,  reserving  some 
seemingly  plausible  arguments  for  the  last  half  hour,  when  he 
knows  that  no  opportunity  will  be  afforded  me  of  replying.  I  cull 
on  him  to  relinquish  this  ruse  ile  guerre.  He  may  be  satisfied 
with  the  manoeuvre,  in  which  he  succeeded  the  first  day,  when, 
by  speaking  at  one  time  but  a  quarter  of  an  hour,  he  deprived  nie 
of  the  advantage  of  closing  the  business  of  the  day ;  while  he 
had  an  opportunity  of  addressing  the  meeting  in  speeches  ex- 
ceeding by  one  those  which  I  delivered.  I  now  call  on  him  to 
come  like  a  man  lU  .„:  question :  let  him  not  raise  a  dust,  and 
then  hide  the  subject  behind  the  cloud  which  he  has  created. 

I  have  shown  that  the  reformers  were  justified  in  their  separ- 
ation from  the  church  of  Rome,  by  the  debased  moral  condition 
of  that  church  as  well  as  by  the  unscriptural  nature  of  her  doc- 
trines. Mr.  Maguire  has  asserted,  that  my  quotations,  as  to  the 
immoial  character  of  the  church  of  Rome,  were  from  Protestant 
writers.  I  beg  leave  to  state,  that  ihe  authors  whose  testimonies 
I  brought  forward,  were  Roman  Catholics.  Let  Mr.  Maguire 
show  that  his  church  was  not  in  error :  let  him  show  that  her 
doctrines  were  scriptural :  and  then  I  shall  admit  that  the  refor- 
mers were  not  justified  in  separating  from  her  communion.  Mr. 
Maguire  will  talk  much  of  the  evils  of  concession,  of  private 
judgment,  and  fanaticism,  which,  he  will  maintain,  were  exhib- 
ited at  the  time  of  the  Reformation.  We  shall  hear,  doubtless, 
of  the  character  of  Henry  VHI,  of  Luther,  and  of  others  ;  but 
I  now  say  to  Mr.  Maguire,  come  to  the  pointy  and  do  not  evade 
the  question.  You  stand  before  an  enlightened  assembly  :  the 
PEOPLE  of  Ireland  are  becoming  daily  wiser;  they  will  see, 
believe  me,  on  whose  side  sophistry  exists,  and  v  ill  distinguish 
empty  unfounded  assertions  from  solid  proofs;  nor  will  they  suffer 
boasts  to  pass  for  argument.  Let  Mr.  Maguire  then  meet  me  on 
the  point  at  issue.     I  stand  ready  to  vindicate  the  Reformation. 

Mr.  Maguire. — I  never  before  saw  the  superiority  of  close 
argument  so  triumphantly  displayed — has  Mr.  Pope  ever  glanced 
at  the  questions  which  I  put  to  him  so  repeatedly  and  so 
pointefdly  1  I  inquired  from  him  the  scriptural  foundation  upon 
which  a  Protestant  can  build  an  act  of  faith :  /  expected — you 
expected^  no  doubt,  a  distinct  answer  to  the  question — has  he 
dared  to  give  it  /  Protestants  and  Catholics,  I  beseech  you  to 
look  to  that.  Let  ilia  fact  be  recorded  and  goforlh  to  ihe  world. 
He  has  quoted  from  Fra  Paolo,  who  was  no  Catholic,  and  whom 
Uishop  Burnett  calls  a  Calviuistic  heretic.    The  Jansenists  have 


THE    REFORMATION. 


173 


been  condemned  by  the  Catholic  church,  and  it  is  not  fair  to 
quote  them  against  me.  The  only  Catholics  to  whom  he  re- 
ferred, were  Baronius  and  Bishop  Fisher. 

Protestants  and  Catholics,  I  again  beseech  you  to  remark, 
that  my  opponent  has  not  attempted  to  answer  the  arguments 
which  1   addressed  to  him  relative  to  the  scriptures  :  he  has 
indeed  made  an  eloquent  harangue  upon  the  necessity  of  the 
Reformation — I  shall  satisfy  you  on  that  subject  before  I  have 
tione.     It  is  foolish  to  endeavour  to  escape  from  my  direct  ar- 
guments by  stich  an  artifice.     I  may  remark  to  Mr.  Pope,  that 
in  quoting  historians,  he  should  resort  to  those  of  approved 
character,  and  well  established  veracity.     1  repeat  iny  challenge 
to  Mr.  Pope  to  answer  the  arguments  wliich  1  brought  forward 
relative  togthe  scriptures.     I  spoke  of  the  scriptures  which  have 
been  lost:     Mr.  Pope  attempted  to  throw  discredit  on  them, — 
he  said  they  were   mere  histories,  and   not  inspired.     I    ask, 
would  they  have  been  referred  to  as  holy  books,  in  the  genuine 
and  inspired  writings  and  recommended  there.,  if  they  were  not 
equalhj  inspired  i     If  they  be  mere  histories,  as  Mr.  Pope  would 
have  you  believe,  then  the  inspired  writers  must  have  been  guilty 
of  fraud  in  referring  to  them.     Mr.  Pope  includes  in  his  sweeping 
denunciation,  the  two  epistles  of  St.  Paul,  which  I  proved  to 
have  been  lost.     Will  Mr.  Pope  say,  that  they  too  were  mere 
histories  ? — Will   he   dare  to   dispute   their   inspiration  ? — Mr. 
Pope,  one  would  think,  wishes  to  convert  religion  and  scripture 
into  mere  history.     I  shall  indulge  in  no  rhetorical  manoeuvres  ; 
nor  will  I  amaze  you  with  high  sounding  language,  instead  of 
defensive  arguments — I  «hall  adhere  to  close  disputation.     I 
appeal  to  the  judgments  of  the  candid  and  the  impartial.     Have 
I  not  shown  the  fallacy  of  the  few  arguments  advanced  by  my 
Reverend  opponent?     Mr.   Pope  has  put  a  curious  interpre- 
tation on  the  remarkable  words  of  St.  Paul ;  "  F  I  have  all 
faith,  so  that  I  could  remove  mountains,  and  have  not  charity, 
I  am  nothing."     Mr.  Pope,  says  that  this  is  merely  a  faith  that 
can  work  miracles.      Surely,  if  the   faith  which  could  move 
mountains,  and  work  miracles,  could  not  save  a  man  unless  ho 
had  charity  ;  a  fortiori,  the  faith  which  could  not  perform  mira- 
cles, would  not  save  a  man  without  charity.     He  says,  that  (iod 
could  not  contradict  himself;  and  he  gave  us  an  eloquent  de- 
scription of  the  wonderful  attributes  of  the  Deity — I  never  gave 
utterance  to  the  absurd  and  blasphemous,  opinion,  that   God 
could  contradict  himself.     Mr.  Pope,  I  ..peat,  is  only  raising 
castles  in  the  air  for  the  mere  puroose  of  tlirowin'T  them  down 
again.     He  has  returned  to  his  doctrine  of  internal  evidence- 
he  says,  that  God  Almighty  knew  that  the  great  mrss  of  man- 
kind would  not  be  able  to  answer  the  sophistries  of  the  Deists 


176 


THE    JUSTIFICATION    OP 


i  fr 


ill  ii: 


and  Infidels ;  that  owing  to-  their  ignorance,  their  habits,  and 
their  want  of  opportunities,  they  would  be  unable  of  themHelvea 
to  remove  the  objections,  which  Mie  ingenuity  of  the  unbeliever 
would  throw  in  their  way.  This  is  the  most  powerful  argument 
that  could  be  urged,  to  prove  that  God  did  not  intend  this  holy 
book  to  form  the  sole  rule  of  man's  faith :  God  always,  in  his 
infinite  wisdom,  adapts  the  means  to  the  end — If  Mr.  Pope's 
doctrine  were  true,  would  the  Almighty  have  adapted  the  means 
to  the  end  1  Mr.  Pope's  doctrine  directly  militates  against  the 
attributes  of  the  Deity. — I  again  call  upon  him  to  tell  me  what 
purlicular  porlion  of  scripture  is  sufficient  for  salvation,  and  to 
found  his  opinion,  not  upon  reasonings,  but  upon  a  positive  and 
direct  text  of  scripture. 

Gentlemen,  in  proceeding  to  discuss  the  Reformation,  I  shall, 
at  the  outset,  lay  down  two  principles  upon  which  I  found  my 
arguments.  My  first  principle  is  this — that  God  never,  in  any 
instance,  employed  notorious  characters,  savage  and  ferocious 
men,  immoral,  and  self-degraded  wretches,  to  reform  religion. 
My  second  proposition  is,  that  the  reformers  of  the  sixteenth 
century  were  men  of  that  description.  If  I  prove  both  these 
proposition--,  and  neither,  I  imagine,  can  be  reasonably  disputed, 
i  shall  bring  this  argument  to  a  speedy  conclusion.  Be  pleased 
to  observe,  that  in  all  history  we  read  of  no  reformers  of  reli- 
gion bui  Moses  and  the  prophets,  Jesus  Christ,  and  th'e  Apos- 
tles, vho  were  the  agents  and  instruments  under  Christ.  Moses 
may,  in  !h-  strict  sense  of  the  word,  be  called  the  reformer  of  the 
Pai..i.L5'ial  religion.  Religion  had  been  preserved  to  his  days 
by  the  tradition  of  the  patnarclis.  If  we  revert  to  the  patriarchs, 
we  will  find  God  preserving  religion,  not  through  the  instrumen- 
tality of  bad  and  proverl)i;ijly  corrupt  men,  but  of  such  charac- 
ters as  Abraham,  Isaac,  and  Jacob,  &c.  .  For  the  space  of  two 
thousand  years,  religion  was  preserved  by  the  patriarchs,  beibic 
a  line  of  scripture  was  written.  Religion  was  then  wafied  down 
by  their  tradition,  pure,  simple,  and  uncorrupted.  But  the  time 
arrived  when  the  old  religion  v»as  to  be  built  upon  a  more  per- 
manent basis,  to  be  reformed,  and  enlarged.  Moses  was  selecU^d 
by  God  for  that  purpose,  to  combine  the  traditions  of  the  patri- 
archs into  one  settled  law.  Moses  proved  his  extraordinary 
mission  by  the  performance  of  manifest  and  splendid  miracles. 
The  prophets  too  proved  their  divine  mission  by  unquestioned 
miracles.  When  our  Saviour  came  to  perfect  the  Jew  ish  reli- 
gion, do  we  not  read  of  the  splendid  miracles  performed  by  him 
in  attestation  of  his  character  as  a  reformer?  Did  not  t!ie 
Redeemer  declare,  that  if  he  had  nut  peifurmed  such  miracks, 
the  Jews  who  disbelieved,  would  have  had  no  sin  in  them  1  Did 
he  not  emphatically  say,  that  if  he  had  not  performed  such  mira- 


THE    REFORMATION. 


177 


cle.,  fhoy  woulc  have  been  jnsti.ied  in  p.Uting  him  to  death  ?     f 

never  sa,:l,  t.ut  (,od  frmnted  intUlld)il.ly  to  the  Jewish  syru,jr(Krue, 
but  I  alh.m,  that  .t  never,  dc facto  erred  1.11  the  prophecie^  were 
aceou.phshed,  and  the  Hede...,ner  came,  who  then  eJiablished  h.s 
church,  to  wh>eh  he  promised  infalibilthj  in  express  lerm8.  If, 
-then   the  Jewish  church,  to  which  infalhbility  was  not  pro.nised 

ft  't    'I'll    K^  I  "''T''^  "l?'"'^''  '^>-^'^'-''  ''^«  ^hm-^-'»  ^vh.ch 
CI  u..t  e.tahhshed,  and  to  which  he  expressly  pro.nised  inlaJli- 

b.  .ty  wdl  never  err.     Hear  the  words  of  Ch.it  himself : 
"  The  chiirch  is  tl.c  pillar  nnd  ground  of  tnitli."-«'  The  .rates  of  hell  ^l.itl 

eirm.  a  c.ty  built  upon  a  mountain  cannot  be  concealed." 

It  is  Mr.  Pope  uho  would  make  the  GJod  of  Heaven  contra- 
diet  himself.  As  the  poor  and  ign(»rant  man  could  never  ol 
himself  ascertam  the  inspiration  of  the  scriptures,  nor  discover 
therein  Mr.  Pope's  rule  of  faith-God  appointed  the  livirL 
authority  of  the  church  to  guide  and  direct  hin.,  and  which  church 
1  have  already  proved  to  be  infallible. 

r/^^'"'  ^l^""^  '■'■'■"'''.T'  ^^  *'*''  '"''^'•''  ^"•^   q"^''*?^^  »he  apostate 
Blanco   .Vhite-a  notable  authority  truly,  to  oppose  the  authority 
and  credit  ot  the  Caihohc  church.     He  nn^ht  as  well  quote  the 
authority  of  Juhan  the  apostate,  against  the  Cathohc  church. 
We  are  desn-ed  by  St.  Paul  to  avoid  a  heretic,  as  one  condemned 
t^y  hi,  private  iud<rment— propria  judicio  condemnatvs-^nd  St 
John  torb.ds  to  even  salute  hin,.     Mr.  Pope  says,  that  1  make 
m  a  heretic-I  deny  that,  in  the  sense  in  which  I  used  ,he  "^'d 
ho.etic   M,-^  Pope  is  one.  He  was  born  of  Protestant  parents- 
l  say  With  St.  Augustin,  that  he  is  a  heretic  whoffoes  out  of  the 
ch.uch  of  himself  and  chooses  a  lel.gion  of  h.s'ovvn 

c'.n^^!nii  ]■  ''•'?  ''''f  '"  P'-^>«^t''"^  ^nd  whose  orthodoxy 

canao  be  quest.oned-whose  piety  and  devotion  were  well  known 
offered  up  prayers  for  his  mother. 

lonl".!-*".'  ""'r  f  ^'''  "^^^'-^^'io"^'  Mr.  Pope  has  alluded  to  the 
o^^oi  f.  "'.r  '"^  ''""'  ^'""'''^  '""  ^"  ^^P^^^'^  ^"  the  first  day.  It 
V  L  I  ?i  u"^-  ^'"-^""'"^t^nc^  o{  my  having  sat  down  on  my  pre- 
lous  half  houiM  too  soon,  and  consequently,  I  was  allowed  a 
ew  minutes  at  the  close  of  the  discus.sion  to  inake    'p  Ibr  that 

rr  ed"?'  ,   '  ^f   '""P^^^"  ^'^^"  '^''''  '^'^  ^'----^  «l-"id  ■>« 
be   he  h.H   ^^  '"^^^g^^tory,  and  it  st.ikes  me  that  that  would 

v^u  "    ^":r:l^^fV:^'"''"^'."=  '\'     ^y  th-"terrogative  mode, 

jti     ne,  ,::at  1  luivc  aiieauy  succeeucd   in    makui<^    mv 

opponent  give  contradictory  answers  to  two  questions  relative  to 

the  cncnluuou  of  the  sacred  scriptures  ;  wLle  he  supposed  b! 


178 


THE    JUSTIFICATION    OF 


had  confined  mo  in  an  imaginary  circle,  I  pui  a  question  to  him 
which  he  has  not  attempted  to  answer.  lie  could  not  tell  what 
portion  of  scripture  was  nerissary,  to  instruct  vnto  salvation^  or 
what  portion  xmnecessary. 

It  is  rather  strange,  that  Mr.  Pope,  who  professes  such  vene- 
ration for  the  Son  of  God,  should  make  nothing  of  the  promises 
of  our  Saviour  to  his  church,  and  endeavour  to  explain  them 
away  by  sophistry  and  absurd  metaphysical  distinctions.  l.«;t 
that  fact  be  marked — who  then  is  the  advocate  of  the  Bible  1  1, 
who  hold  that  the  sacred  word  of  the  Redeemer,  bears  the  stamp 
of  eternal  truth,  or  he  who  attempts  to  explain  away  that  eternal 
word  by  allegories  and  metaphors  1  This  is  the  man,  forsooth, 
who  pretends  to  believe  nothing  but  what  is  contained  in  the 
scriptures  !  I  insist  that  God  has  revealed  truths  which  are  not 
in  the  sacred  scriptures.  I  maintain  that  the  word  of  God  is 
infallible,  and  I  maintain  that  the  promises  made  by  Christ  to  his 
church  that  she  shall  never  err — promises  so  plain,  so  explicit, 
and  so  obvious — promises  which  are  dwelt  upon  and  repeated 
by  the  holy  Fathers,  are  eternally  true  and  can  never  fail. 
"  Heaven  and  earth  will  pass  away,  but  my  words  will  never  pass 
axvaij.^^  I  have  already  read  to  this  meeting,  various  passages 
froni  the  Fathers  in  support  of  the  doctrines  of  infallibility,  pur- 
gatory, and  the  invocation  of  saints. 

With  regard  to  the  reformers,  I  have  laid  down  a  clear  princi- 
ple— that  God  will  never  employ  openly  abandoned,  proverbi- 
ally vicious,  self  convicted,  immortal  men,  as  the  reformers  of  a 
pre-existing  church,  or  of  any  religion.  I  have  already  proved 
from  the  sacred  volume,  that  the  extraordinary  ministers  of  his 
sacred  word  ^^hall  have  the  broad  seal  of  his  mission,  to  wit, 
miracles,  affixea  upon  them.  If  it  be  proved  that  the  ordinary 
ministers  of  religion  may  be  vicious  and  corrupt,  it  does  not 
follow  that  the  extraordinary  ministers  of  religion,  who  came 
forward  as  reformers,  should  bear  that  character.  Christ  did 
not  preach  his  mission  without  exhibiting  to  the  world  the  great 
seal  of  divinity. 

The  mission  to  which  Luther,  and  Calvin,  and  Cranmer  pre- 
tended, was  not  an  ordinary  one.  If  their  mission  were  an 
ordinary  one,  they  should  have  remained  in  that  church  which 
existed  before  them.  They  should  have  shown  an  extraordinary 
mission  before  they  departed  from  that  church,  which  consisted 
of  all  the  Christian  churches  in  communion  with  the  see  of  Home, 
where  her  visible  head  resided,  showing  forth  the  commission 
granted  by  Christ  to  his  church.  Luther's  commission  (if  any) 
ji!i  a  reformer  of  the  Catholic  church-  must  hjive  been  an  extra- 
ordinary one.  Did  he  prove  it  by  miracles  ?  It  is  said  indeed 
that  Calvin,  in  order  to  prove  his  mission  by  a  miracle,  to  remove 


THE    REFORMATION. 


179 


the  objections  against  him  on  that  head,  induced  a  man  for  a  large 
Hum  of  money  to  feign  death,  in  order  that  he  (Calvin)  might 
get  the  credit  of  raising  him  from  the  dead.  The  man,  however, 
literally  rose  no  more,  and  Calvin  took  good  care  never  to  repeat 
the  experiment. 

I  shall  now  proceed  to  give  you  the  character  of  the  Catholic 
church,  from  writers,  whose  authority  I  suppose  my  learned 
adversary  will  not  be  inclined  to  dispute.  Every  line  which  I 
shall  quote  shall  be  from  Protestant  historians.  Observe,  I  am 
not  about  to  quote  from  masked  Papists  against  the  Protestant 
church,  as  my  opponent  has  quoted  from  masked  Protestants 
against  the  Catholic  church. 

Pr.  Spry  says, 

"  From  the  facts  which  arc  recorded  in  scripture,  and  which  other  historical 
testimony  confirms,  we  infer  that  tlie  Apostk-s,  in  the  exercise  of  the  power 
vested  in  them,  instituted  that  ecclesiastical  polity  toliick  xoas  ituiintained  in 
the  church  until  the  period  of  the  Rqforinatioti." 

Davis  says, 

"  It  ia  acknowledged  on  all  hands,  that  the  church  of  Rome,  in  its  original 
state,  was  Apostolical  and  pure.  And  even  at  the  present  day,  it  has  per- 
severed in  all  the  fundamental  articles  of  the  true  and  Christian  faith.  And 
the  sacraments  ordained  by  the  Gospel  are  here  administered  by  a  priesthood 
which  derives  its  appointment,  by  an  uninterrupted  succession,  from  the  Apos- 
tles, and  its  authority  from  our  Great  J\Iaster." 

No  wonder,  indeed,  that  these  learned  Protestant  Divines 
should  so  frankly  and  openly  avow,  that  our  doctrine  and  our 
priesthood  are  derived  from  the  Apostles,  and  our  authority  to 
preach  and  teach,  from  our  Great  Master  himself.  For  as  they 
received  whatever  is  valid  of  their  ordination  from  us,  such  con- 
fession is  absolutely  necessary  to  prop  up  their  own  quaking 
system,  and  to  give  even  a  specious  colour  to  their  claims. 

Dr.  Daubeny  thus  writes  : 

"  The  commission  or-jinally  delivered  by  Christ  to  his  Apostles,  has  been 
handed  diwn  in  regular  succession.  Under  the  authority  of  this  commission, 
the  religion  of  Christ  was  introduced  into  this  country,  at  a  very  early  period: 
and  the  jippointment  of  ministers  under  the  sanction  of  the  Divine  Author- 
ity, has  been  imiformly  received  and  preserved  in  the  church,  wherever  it  has 
existed,  tor  1500  years." 

In  the  British  Critic,  wc  read, 

"  The  church  govermnent  maintained  by  the  church  of  Rome,  has  been 
traced  without  a  single  break  in  ihe  chain,  up  to  the  immediate  successors  of  the 
•Apostles  :  and  the  chain  of  the  episcopacy  was  imbroken  for  1500  j/effrs." 

Dr.  Tomline,  in  his  Elaments,  says  : 

"  When  the  Reformation  took  place  in  England,  the  Bisliops  and  cleigy 
were  not  consecrated  and  ordained  again.  They  liad  r  ;Ccivca  cotisccnitioii 
and  ordination  from  men  to  whom  the  power  of  consecrating  and  ordaining 
had  been  transmitted  from  the  Apostles :    and  that  power  was  not  vitiated.'' 


180 


THE    JISTIFICATION    OF 


Daubeiiy  thus  delinf's  Schism  : 

of  ^iTi^"^"^'"''■"  '^.'^  "''"""•  separation  frorii  tlu<comrn..r..on  of  ti.e  cnurch 
r I.S      •  "'r' '',*'"™"'"'^^  t'>  t"«  "'isinal  idea  upon  tl.is  s.il.jcct,  a  division  o. 

Scl  sin  then  consists  in  a  diannion  of  tlio  incn.brrs  of  the  churcl.  otcnZ  d 
.^Ittl  i^  i^'  "*  f "'"""'  •"  ^'"  ^^'>-'"--^t  wl.id,  Christ  hv  L  -Vs  le, 
t^  i    n     «  /•  'f  ^'""f  n"OMt  separation  f,on,  its  con.rnnnion,  in  con  la.l  c^ 

tioii  to  the  divinu  plan  ot  Its  cstablislnuont."  "  "amt 

Mr.  PoPE—Gcntlcmen,  I  beg  to  observe  that  my  quotations 
nave  been  from   Roman    Catholic  authors.      Though  I    liave 
relcrred  to  Father  Paul  during  the  discussion,  yet  on  this  day  I 
have  not  quoted  from  his  writings.  I  again  ask,  whether  greater 
d.mcult.os  do  not  he  on  the  side  of  I\Ir.  3Ja-uire  than  orrmine. 
m  provuhng  for  the  spiritual  wants  of  the  poor.     We  are  not  to 
dictate  to  the  Almighty  :  we  are  not  to  reason  from  the  lino  o. 
procedure  which  m  our  conceptions  the  Deity  ought  to  adopt  •  wo 
are  not  to  bnng  his  dispensations  to  the  bar  of  our  errincr  jud^- 
ments  :  we  are  to  draw  our  co-  elusions  from  what  (fod  has 
dons-not  fi-om  what  we  may  iirao-ine,  He  ought  to  have  done. 
1  have  not  this  day  quoted  the  ai  thority  of  Mr.  White,  althou<rh 
I  believe  him  to  be  a  most  respectable  and  conscientious  man. 
My  triend  says  that  I  am  not  a  heretic.     I  may  thank  him  as  an 
individual  for  the  admission ;  but  I  bog  to  know  by  what  authority 
he  makes  the  assertion?     According  to  the  doctrines  of  the 
cliurch  of  Rome,  I  need  scarcely  remark,  that  all  who  are  with- 
out  her  pale  are  heretics,  infidels,  or  excommunicated  persons. 
It  IS  well  known,  that  exclusive  salvation  is  her  doctrine,  except 
in  cases  ot  invincible  ignorance ;  and  invincible  ignorance,  I  thank 
iTod   can  rarely  bo  the  lot  of  any  Protestant  in  these  countries. 
With  respect  to  Sir  Edwin  Sandys,  I  am  perfectly  satisfied  that 
a  Koman  Cathohc  and  a  Protestant  clergyman  should  examine 
the  original  work,  and  decide  the  question  at  issue  between  us. 

kV'V^  !«"''■''  ""^''^^.^  ^"^  ^^''^  proposal.]  My  friend  has  told  us 
that  txod  never  employed  bad  men  to  accomplish  the  Reforma- 
tion of  his  church-.  Our  question  is  not,  whether  the  instru- 
ments wore  good  or  evil,  but  whether  the  separation  from  the 
church  ol  Rome,  which  took  place  in  the  sixteenth  century,  was 
justihable.  Mr.  Maguire  has  referred  to  one  or  two  authorities, 
to  show  that  there  existed  some  immoral  men  amono-  the  reform- 
ers,  and  particularly  instanced  Luther.  In  noticing  these  char^rs, 
permit  me  to  remind  you  that  I  am  descending  iVom  the  leal 
point  at  issue.  I  again  assert,  that  the  question  before  us  1ms 
not  been  met  on  the  part  of  Mr.  Maguire.  I  would  impresa 
this  fact  upon  the  minds  of  the  population  at  large.     My  friend 

lias  niintnjt     frz-ii.-.    p.-j^«„„»  ,..i    1 •.•         •       ,.  °       ^     .     •     . 

'  fV'"'" i.""V"  ^'^^vtrsiaiit.  usiuiunucs  in  iavour  oi  tiic  church 

ot  Rome  :  but  I  would  ask,  did  those  quotations  meet  the  charges 


THE    REFORMATION. 


181 


brought  against  her  at  (he  time  of  the  Rofoimntion.  One 
ol  tho-se  qU()t;.tion.s  id'cniiig  to  her  docliiiMJs,  suvs,  that  slie 
rctau.8  all  luiidainental  truth.s.  Were  1  t„  u.ant  tlus  assntion 
yet  our  charge  is  that  she  lias  adiU.d  novehres  to  tlio.se  fuiKJa- 
(iieutai  truths,  and  hy  that  addilioii  nullified  them.  VViih  respect 
to  the  character  of  l.uth.r,  I  beg  to  read  you  a  quotation  Iron. 
JMairnbourg,  a  Roman  Catholic  historian,  quoted  in  Fry's  Church 
History,  p.  284. 

"  He  lived  a  moral  life,  and  was  not  given,  in  the  smallest 

DtOllEE,    TO    COVETQU&NESS    OR    ANY    OTHER    VICE." 

My  friend  asserts  that  IMoses,  and  the  |iiophets,  and  our  Lord 
Jesus  Chrii  ,  were  moral  men,  and  |)rovud  the  divinity  of  their 
>iii.s>,.on  by  miracles.  Need  1  say,  that  I  admit  the  truth  of  the 
ol)..ervation  1  I  shall  meet  it  :  you,  gentlemen,  shall  jud'ro 
whether  1  do  so  successfully.  Moses  came  to  give  perfection 
J.)  the  preceding  dispensation:  so  did  the  Lord  Jesus  Christ. 
Tile  retormers  did  not  usher  in  a  new  dispensation,  neither  did 
they  add  any  thing  to  that  which  was  at  the  time  in  existence  • 
they  only  returned  to  first  principles:  they  dash  to  the  ground 
the  unscriptural  superstructure  which  had  been  raised  by  the 
church  of  Home,  and  brought  to  light  the  fundamental  truths  6f  the 
Christian  system,  in  their  native  symmetry,  beauty,  and  strength. 
.\s  they  did  not  introduce  a  new  dispensation,  it  was  not,  there- 
tore,  necessary  that  they  should  perform  miracles.  1  find, -that 
under  the  Jewish  dispensation,  the  Israelites  were  cautioned 
against  those,  who  even  predicted  events  which  actually  came 
to  pass,  but  who  endeavoured  to  lead  the  people  into  error  : 

d  earned  a  dream,  and  he  (oret.^ll  a  s.^n  and  vvoiidcr,  and  that  foine  to  pass 
vliich  he  spoke  ;  aad  he  say  to  thee,  let  us  go  and  lollow  stran:.e  ijods,  Jlueh 
lK,u  knowest  not,  and  lot  us  serve  then, ;  thou  shalt  not  heal-  the  words  o 

whether  you  love  urn  will  a  1  your  heart  and  will,  aU  your  soul,  or  no :  t ,  low 
ho  Lord  youriJod,  and  tear  iun,,  and  keep  his  con.niand.nents,  and  his  voiee- 
hnn  you  shal  serve,  unt^o  liiu,  you  shall  cleave :  and  that  prophet  or  for.ver  of 
dreanis  shal  be  sla.n  because  he  spoke  to  draw  you  away  from  the  Lord 
>ou  God,  who  brought  you  out  ot  the  land  of  Eoypt  and  redeen.ed  you  out 
ot  the  house  of  bondage,  tt,  niake  th-e  ^o  out  of  the  way  which  the  Lord  thy 
Gou  coniinanded  thee :  and  thou  shaft  take  away  the  evil  out  of  the  midst  of 
mce." — Deut.  xiu,  1,  &c. 

Our  Lord  nimself,  though  he  performed  miracles,  did  not 
merelij  refer  to  them,  in  proof  of  his  mission,  but  to  the  Old  Tes- 
tatnenl,  to  Moses,  the  Law,  and  the  Prophets.  I  would  ask, 
did  i:ot  the  performance  of  miracles  termiyate,  after  the  Chris- 
tian dispensation  had  been  established  upon  earth?— Chri-t  hias^ 
sen  cautioned  his  folhnvers  against  deceivers,  in  the  following 
language  •  ° 

]0 


182 


THE    JUSTIFICATION    OF 


II' 


1    I 


I 


I   I 


If  any  man  slm  1  sny  to  vou,  Lo,  here  is  Christ,  or  there,  do  not  belicv« 
lum  ;  lor  there  ahull  uri8t«  lalso  Christs  uiul  fiilio  Proplicta,  and  shall  show 
greut  8|.r„8  and  wondtTs,  insomuch  as  to  deceive,  if  possible,  even  the  electj 
behold,  I  have  told  tt  to  you  bejotrhand."— Matt,  xxiv,  24. 

Again,  we  ure  infoiined,  that  t]ie  working  of  signs  and  lying 
wonders,  is  u  characteristic  of  the  Man  of  Sin. 

"Whose  coming,"  the  Apostle  says,  "is  according  to  the  working  of  Satan 
m  all  power,  and  si-ns,  and  lying  wonders,  und  in  all  seduction  of  iniquity 
to  them  that  ncnsh,  because  they  received  not  the  love  of  the  truth,  that  Ihev 
inight  bo  saved  :  Iheretore  God  shall  send  the  operation  of  error  to  believe  Ivin.^ 

iniquityS  3^^^^^  ""'  ^"^'""'"^  ''*''^"''''  ^"'  «>'^ve  consented  t^o 

Again,  the  working  of  miracles  is  mentioned  as  a  character- 
jstic  of  one  of  the  beasts  : 

"  And  I  saw  another  beast  coming  up  out  of  the  earth,  and  ho  hod  two 
horns  like  a  lamb,  and  he  spoke  as  a  dragon,  and  he  .-xecuted  all  the  power 
ot  the  lornier  beast  in  his  sight,  and  he  caused  the  earth  and  them  that  dwell 
therein,  to  adore  the  (iist  beast,  whose  wound  to  *leath  was  healed  •  and  h- 
did  great  signs,  so  that  he  made  also  tire  come  down  from  heaven 'unto  thi- 
earth  in  the  sight  of  men,  and  he  seduced  them  that  dw.llon  the  earth  tor  the 
signs  which  were  given  him  to  do  in  the  sight  of  the  beast,  saying  to  th.^n, 
that .  w.ll  on  the  earth,  that  they  should  make  the  imag.;  of  the  be.Tst,  whiel. 
Iiad  the  wound  by  the  sw  ord,  and  lived  :  and  it  was  given  him  to  -ive  life  to 
the  image  ot  the  beast,  and  that  the  ima^e  of  the  beast  should  speak,  and 
should  cause  that  whosoever  would  not  adore  the  image  of  the  beast,  should 
be  slam  :  and  he  shall  make  all,  both  little  and  greut,  rich  and  poor,  freenun 
and  bondmen,  have  a  character  in  their  right  han<l  or  on  tl.eir  foreheads  •  and 
that  no  man  might  buy  or  sell  but  he  that  hath  the  character  or  the  name  of 
tiie  beast,  or  the  number  of  his  name."— Apocalypse,  xiii,  12 17. 

You  can  now  determine  whellier,  if  even  the  reformers  had 
been  able  to  perform  miiacles,  that  power,  per  se,  alone,  would 
have  entitled  them  to  act  as  divinely  commissioned. 

Mr.  Maguire  asks,  by  what  means  religion  was  handed  down 
to  the  time  of  Moses  ?  lie  should  remember,  that  the  head  of 
each  family  of  God's  people  was  both  |)atriarch  and  priest  of  his 
own  house  ;  that  the  gieat  age  of  those  who  lived  before  the 
flood,  enabled  them  personally  to  communicate  to  their  posterity 
divine  truth  ;  and,  that  their  religion  consisted  of  a  few  simple 
principles.  My  oppotient  says,  that  the  Jewish  synagogue  never 
erred.  I  beg  to  remind  him,  that  the  Jewish  c/ivrch  was  of  divine 
origin,  but  that  the  sijjiagogue  was  of  human  institution.  I  repent 
it— the  synagogue  was  of  human  institution.  If  we  refer  to 
scripture,  we  find  that  the  leadeis  and  priests  of  the  Israelites 
erred.     In  Exodus,  xxxii,  6,  we  read — 

"They  said,  these  arethy  Gods,  O  Israel,  that  have  brought  thee  out  of 
the  land  ot^  Egypt.  And  wlien  Aaion  saw  this,  he  built  an  altar  bclbie  it.  and 
maoe  prociauiiiUyn  by  a  crier's  voice,  saying,  '  to-morrow  is  the  solemnity  of 
the  Loru.' "  ^ 


THE   llEFORMATfON. 


183 


I  wonder  whether  Aaron  is  deemed  to  have  been  infallible, 
whet?  ho  sanctioned  idolatry!  Again,  we  read  the  following 
description  of  the  spiritual  guides  of  Israel  : 

"  His  wntchmcn  aro  all  hlind,  tlicy  are  all  ignoiaiif,(lurnb<lon»,  not  aliloto 
bark,  secinj;  vain  tllln^fl,  slccpiajr  aiul  joviiii;  .Ircaiim,  and  iiio«t  impii(l..iit 
|l0!^s,  t  lov  iK'Vcr  had  enough :  the  Hhophords  IhetrmolvoH  knew  no  inuieratand. 
iny:  all  have  turned  aside  unto  their  own  way,  every  one  after  IiIh  own  c/ain 
♦  roin  the  hrst  even  to  the  lust.  Come,  let  m  take  wine  and  he  tilled  with 
(tninkenness:  and  it  BJiall  be  aa  to-duy,80  ulso  to-morrow,  and  much  more." 
iHuiah,  I VI,  10. 

In  Malachi,  we  read, 

'-The  lips  of  tlie  priest  shall  korp  knowled^f,  and  they  shall  seek  the  law 
at  his  riioiith,  because  he  id  the  ungcl  of  the  Lord  of  Hosts." 

What  follows  1 

«'  But  yoH  are  departed  out  of  the  way,  and  hare  canned  7mi\y  to  xlumhle  at  the 
law,  you  have  made  vnid  the  covenant  o/ Levi,  .with  the  Lord  of  I  louts ;  therefore 
have  I  made  you  contemptible,  and  base  before  all  people,  as  you  havu  not  kept  mv 
xoays,  and  have  accepted  persons  in  the  law."— Chap,  ii,  7,  y. 

So  much  for  the  infallibility  of  the  Jewish  teachers.  My 
friend  has  observed,  that  the  synaj^ogue  and  ecclesiastical  rulers 
were  infallible,  till  Christ  canu;,  and  that  infallibility  was  then 
transferred  to  Jesus.  I  beg  to  know  at  what  precise  period  the 
prerogative  was  transferred  from  the  Jewish  synagogue  ?  Was 
it  while  the  Scribes  and  Pharisees  sat  in  Moses'^rhair,  and 
while  Jesus  conuiiiinded  the  pe(.j)le  to  hear  them  ''.  Was  infalli- 
bility taken  from  them  at  that  tinu;?  I  have  showed  you  from 
Deuteronomy,  that  miracles  per  se,  alone,  were  not  sutHcient  to 
prove  that  even  the  Saviour  was  divine  ly  commissioned,  unless 
he  also  referred  to  the  testimony  of  Scripture.  I  would  ask, 
was  it  not  said  of  the  Jewish  hierarchy,  "have  any  of  the  Rulers 
or  Pharisees  believed  on  him  ? — (John  vii,  47.)   , 

Mr.  Maguire  here  interrupted,  and  said — I  told  you  that  the 
synagogue  did  not  err  defaclo  until  the  coming  of  Christ,  but  I 
did  not  say  that  infallibility  was  conferred  upon  it  by  Go'' 

Mr.  Pope— Gentlemen,  Mr.  Maguire  has  said,  that,  although 
infallibility  was  not  the  privilege  of  the  synagogue,  yet  it  nev^r 
erred  de  facto  until  Christ  appeared.  Now  Mr.  Maguire  looks 
upon  the  synagogue  as  having  been  the  representative  of  the 
Jewish  church,  and  Roman  Catholics,  by  analogy  founded  on 
the  Jewish  church,  argue  in  favour  of  the  infalUbility  of  their 
own.  I  assert  that  those  who  believed  that  Jesus  was  the  Christ, 
and  followed  the  Saviour,  must  have  donte  so  in  opposition  to 
their  rulers,  and  must  have  exercised  their  own  ;?m'fl/«?  judgments 
on  the  proofs  that  Jesus  was  the  Son  of  God.  My  friend  asks, 
IS  one  inaa  to  set  up  his  judgment  against  many  l     There  are 


184 


THE    JUSTIFICATION    OF 


exfreme  cnsrs  >vhen  such  a  procc  dure  iiuiy  he  nbsolntrly  ncrcg. 
miy.  Such  occurred,  when,  as  I  have  ah e;idy  observed,' ntconl- 
in^'  Ut  Vincrnlius  Liiineii.sis,  (Coin.  1,  rap.  G,)  fuid  Jerome, 
(in  Di;d.  (onha.  Lucifer,)  (he  \vh(de  world  hud  heconie  Arian.' 
A  ('hrintian  man,  as  Athunasiiis  did,  nuist  at  ihat  period  have 
stood  out  against  the  whole  worM.  Chiiht  selected  a  few  to 
stand  against  the  many,  nor  should  the  believer  refuse  to  join 
the  persecuted  ranks  of  the  followers  of  Jesus,  though  the  world 
be  against  them. 

In  order  to  show  (hat  Luther  was  not  the  impetuous  headstron-; 
person,  which  his  enemies  represent  him  to  have  been,  penult 
me  to  read  you  a  passage  from  his  writings : 

"  Wc  allow  tliat  in  tlie  Paptu-v  am  mai)y  gnorl  tilings;  and  all  those  c-ood 
thniss  we  have  r.tainctl.  What  we  afiiimisthis;  (hat  Ihc  P.in.  s  have  in 
many  instances  roriuptod  the  Apostolic  church;  and  have  prcfeirwl  thfir 
own  laws  and  oiciinancts  to  the  laws  and  ordinances  of  Christ.  Thcitlorc 
all  that  accumulated  mass  of  Iiiitnan  contiivanccs,  which  is  ofSatan's  sii<r^ 
gestion,  and  coiitiibutcs  to  thedostiiicion  of  the  church  ol'God,  rather  than  To 
Its  cdihcation,  we  entirely  di:,appiove  and  reject:  but  stdp  here.  We  would 
not  iinitatc  the  man  who  on  seeing  his  hroth.-r  in  the  utmost  dansor  ofheiiKr 
lulled  hya  wild  boar,  instantly  pierced  both  the  l)oarand  and  his  buither  with 
one  thrust  of  his  spear.  Perhaps  some  Papists  will  accuse  me  of  flatterin<' 
the  tope  III  this  instance:  My  answer  i!j ;  if  the  Pope  will  bear  suVh  fhiN 
fery  as  this,  I  will  become  his  obedient  son  ;  I  will  be  a  good  Papist  and  will 
recant  all  that  i  have  said  to  offend  him."— Com.  de  Lutli.  ii,  xl,  13,  14. 

Ill  other  words,  if  the  errors  of  the  church  of  Rome  were 
removed,  Luther  say.*?,  that  he  would  return  to  her  communion. 

I  shall  also  give  you  the  opinion  of  a  learned  and  grave  Ro- 
man Catholic  divine,  which  will  show  you,  at  whose  door  is  to 
be  laid  the  cause  of  separation.  Cassander  was  appointed  by 
the  two  emperors  Ferdinand  and  Maxiihiliian,  to  endeavour  to 
heal  the  breach  which  had  taken  place  between  the  reformed  and 
the  church  of  Rome.     He  observes, 

"  Yet  I  cannot  deny,  but  that,  in  the  beginning,  many,  out  of  a  <TodIy  zeal 
and  care  were  driven  to  a  sharp  and  severe  reproof  of  certain  manifest  abuses- 
and  that  the  principal  cause  of  litis  calamity  and  distvaction  of  the  clinrck  is  to 
be  Imd  vpon  those,  which  bdns:  Puffed  vp  with  u  vain  insolent  conceit  of  their 
eccicnastical  power,  proudhj  and  scornfullij  contemned  and  rejected  them,  tohich 
did  rightly  and  modestly  admonish  their  reformation.  Wherefore,  my  opinion 
is,  that  the  church  can  never  hope  for  any  firm  peace,  unless  they  make  the 
beginning,  which  have  given  the  cause  of  this  distraction :  that  is,  unless  those 
which  are  in  place  of  ecclesiatical  government,  will  be  content  to  remit  some- 
thing of  their  too  much  ri5-our,and  jield  somewhat  to  the  peace  o;  the  church, 
and  hearkening  unto  the  earnest  prayers  and  admonitions  of  many  sodly  men, 
will  set  themselves  to  correct  manifest  abuses  according  to  the  rw/e  of  divin, 
scriptures,  and  of  the  ancient  church  from  which  they  hate  swerved." — Consult 
pp.  5G,  57. 

My  friend  has  told  a  long  story  about  Calvin,  I  could  relat« 
several  strange  stones  ;  for  instance,  about  St.  Anthony  preacii 
hig  to  the  fishes,  and  various  other  ludicrous  anecdotes. 


THE    REFORMATION. 


18d 


I  beg  to  make  an  ohservntion,  relative  to  a  pnssiiire  from  a 
Protestant  writer  in  refrrence  U>  the  church  ot'  IJome  being 
apostohc.  The  chureh  of  Home,  I  luhiiit,  was  pure  in  the  apos- 
tohc  times,  when  Paul  addressed  his  epistle  to  her ;  but  I  now 
protest  af^ainst  her,  as  having  departed  from  her  great  original, 
and  as  liaving  added  various  doctrines  and  orthnances  to  those 
revealed  in  the  sacred  scripture.  Mr.  IMaguire  will,  doubtless 
ink  nie,  where  was  the  church  before  Luther?  I  am  prepared 
to  answer  him. 

iMi.  MAfiUiRE. — Mr.  Pope  has  asserted,  that  the  poor  man  is 
placed  under  worse  circumstances  as  to  making  an  act  of  faith, 
according  to  my  priciples,  than  according  to  the  principles  which 
he  advcM^ates.  [imagined  I  had  satisfactorily  proved  that  it  is 
utterly  impossible  for  any  ignorant  Protestant  to  make  a. prudent 
act  of  faith  in  t/ie  inspimlion  of  I  he  sacred  volume^  unless  he  were 
aide  to  examine  every  passage,  compare  every  text,  reconcile 
every  apparent  contradiction,  and  be  prepared  to  solve  every 
doubt,  and  satisfy  his  own  conscience  touchng  the  various  and 
multiplied  objections  of  the  Atheist,  tiie  Deist,  and  other  infidels. 
Now  as  this  is  impossible  lor  an  ignorant  Protestant ;  hence  it  is 
impossible  he  can  make  a  prudent  act  of  faith.  Look,  for 
instance,  at  what  are  called  the  lien  of  the  patriarchs  ;  examine 
the  description  and  dimensions  of  Noah's  ark — how  would  the 
ignorant  Protestant  show  that  two  of  every  species  of  animal 
were  contained  therein,  since,  according  to  the  dimensions  given, 
two  whales  alone  could  scarcely  find  accommodation.  On  the 
other  hand,  the  poor  Catholic  has  but  one  simple  solitary  fact  to 
ascertain,  viz. — has  Christ  established  an  unerring  church,  with 
authority  to  teach  and  judge  for  her  children.  The  moment  this 
one  fact  has  been  ascertained  by  him,  he  can  make  afi  act  of 
faith  explicitly  in  the  authority  of  that  church,  and  every  other 
article  of  Revelation  which  she  proposes  to  his  belief.  He  s'ubmits 
with  certainty  to  the  authority  of  that  church,  and  he  laughs  to 
scorn  the  accumulated  objections  of  the  deists.  He  may  not, 
I  will  admit,  be  able  to  solve  all  the  doubts  and  dilliculties 
collected  by  infidels,  but  he  relies  upon  the  express  promises  of 
Jesus  Christ  to  his  church,  and  believes  in  all  articles  which  that 
church  professes  to  have  received  from  her  Divine  Founder. 

I  am  surprised  that  Mr.  Pope  has  never  essayed  to  answer 
the  questions  which  1  put  to  him  touching  those  articles  of 
Protestant  faith  which  are  ml  to  he  found  in  amj  purl  of  the  sacred 
scriptures. 

In  defence  of  the  Protestant  Reformation,  he  quotes  Dryden 
the  poet,  as  an  authority  of  mighty  iuiportance.  As  t'.e  gentle- 
man deals  so  largely  in  fiction,  I  cannot  blame  him  for  having 

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186 


THE    JUSTIFICATION    OF 


I 


recourse  to  the  evidence  of  the  poets.  In  the  present  instance 
however,  he  has  been  singularly  unfortunate,  for  Dryden"  deenlv 
ST^  that  he  had  ever  said  or  written  any  thini  aga  ntt  ^ 
Cathohc  church  to  which  he  subsequently  becanre  a%onvert 
had  recourse  to  the  tribunal  of  Confession,  as  the  ordinarrr^eanl' 
appointed  by  Chnst  to  obtain  forgiveness  of  .ins.     He  w^en 

Uod  o  bestow  upon  him,  in  defence  of  the  truth      He  thprpfn. 
Uapsated  the  hfe  of  Francis  Xavier,  an  rnlTkomiVcrhS  e' 
M  ssonary,  equally  esteemed  by  Protestants  and  Catholic'  no^' 

purity,  and  self-denial  which  he  manifested  throughout  his  whX 
pt  ih  ^7-^'\^^'^;:^'ote  that  curious  poem  called^  the  Hind  and 
Panther,'  m  which  he  describes  the  church  of  England  as  a  hun 
gry,  ferocious  and  prowling  wild  beast,  pursuing  with  open  mouth 
a  spSntr'To'''^  Catholic  church,  whidi  he  deLrnl 
tWocftHnfs'o'f^he'caZt '^^  ^'  ^^^^^  «^-«^ 

I  appeal  to  all  candid  Protestants  to  say  whether  Mr   Pon« 
has  in  the  remotest  degree,  approached  the  irrefragable  a rgu! 

nave  been  lost.  I  called  upon  him  to  say,  if  all  the  books  of  serin- 
ture  were  necessary.  Supposing  that  he  answered  in  the  affir  • 
mative,  I  have  proved  that  we  have  not  at  present  all  the  books  of 
scrji^ture  there  being  full /t..n/^./M.mL.  I  then  placed  him 
n  the  other  alternative,  and  called  upon  him  to  show,rat  a  po^ 
tion  only  of  the  scripture  would  be  sufficient  for  sa Ivation/and 

Mr  Pone  h."  "^T^  ^^  '  t'''  ^"'^  P««'^'^^  ''^'  of  scrip  ure 

Tim  tTu        "^"""i^^  ^  *'^*  ^•■^'"  ^^■'  P«"''  ^here  writing  to 

Timothy,  he  says,  that  the  scriptures  are  "profitable  to  teach    o 

correct,'lo  instruct  in  all  righteousness."  '  *" 

Is  there  here  a  proof  that  your  sole  rule  of  faith  is  to  be 

founded  upon  any  certain  portion,  or  upon  the  Me  of  the    crip 

tures  ?     I  again  repeat  the  question,  whether  or  not  it  is  neces- 

sury  for  salvation  to  know  the  whole  scriptures,  or  a  portion  of 

Mr   PoreliLT;^  an  answer  from  scripture 'to  the'queXn' 

was  wnW  ;  T  ,f '"''u"^''"'"''  ^""^^'^  ^''  ^'^"I^vhen  he 
was  wilting  to  Timothy,  who  was  not  a  layman,  but  a  bisl  jd 
and  metropolitan  of  Asia.  It  was  the  duty  oriimothy  toTnow 
the  holy  scriptures,  in  order  to  teach  them  to  others!  wlZ 
bishop  bound  to  teach  and  instruct  in  the  holy  scriptures?  ifhe 
was,  was  he  not  bound  to  know  them  ?  «  ^     "  ne 

Mr  Pnnl'h  ^"^  ^'"""'l  !^'u  ^^"Ptures  to  be  the  sole  rule  of  faith, 
Mr.  Pope  has  asserted.  thnithfiOlH  T«ot..^„„*„.„^  _.  ,       ,      !  ' 

interpreted  according  to  the  synagogue. 


THE    REFORMATION. 


187 


No  wonder  a  bishop  is  to  understand  the  scriptures,  when  he 
is  obliged  to  preach  and  expound  them.  Such  must  be  the  pro- 
vince of  the  bishops  and  clergy,  or  every  man  may  assert  for 
himself  the  right  of  preaching.  I  ask,  in  the  presence  of  Pro- 
testant bishops,  whether  it  be  ^q  right  of  every  tinker  and  low 
ignorant  mechanic  to  take  upon  them  to  "  teach;  to  preach,  to 
correct,  and  instruct  ?" 

Our  Saviour  said,  "search  the  scriptures.'*  It  is  perfectly 
right  to  do  so.  The  Redeemer  appealed  to  the  common  sense 
of  the  Jews  to  decide  upon  the  proofs  of  his  divine  mission.  To 
what  else  should  we  appeal,  but  to  the  common  sense  of  a  man 
before  he  recognizes  mthorily  ?  I  have  already  informed  you, 
that  every  man  is  to  employ  his  common  sense  to  discover  the 
marks  of  the  church  of  Christ.  But  when  he  discovers  those 
marks  of  the  true  church,  he  at  once  submits  his  judgment  to  her 
authority.  Immediately  after  the  text,  "  search  the  scriptures," 
as  quoted  by  Mr.  Pope,  the  Saviour  adds,  "for  in  them  you 
think  you  have  eternal  life."  This  is  a  manifest  proof,  that 
eternal  \\h  is  not  to  be  found  in  them  alone,  otherwise  Christ 
would  not  have  said,  "  for  in  them  you  think." 

I  should  much  wish  that  the  advocate  of  unlimited  private  jud«r- 
ment  would  not  endeavour  to  force  his  own  opinions  upon  others, 
ilr.  Pope  has  quoted  passages  from  Catholic  writers  regard- 
ing the  promoting  causes  of  the  Itcformation.  All  allow  that  a 
retbrmation  was  required,  but  it  was  a  reformation  of  morals  and 
discipline,  and  not  a  change  in  religion.  If  any  man  will  say 
that  a  reformation  in  the  doctrines  of  the  church  of  Christ  was 
required,  I  shall  only  remind  him  of  the  words  of  St.  Paul : 

"But  though  I  or  an  angel  from  heaven  preach  a  gospel  to  you,  besides 
tliat  which  we  have  preached  to  you,  let  him  be  anathema." 

The  doctrine  then  of  the  church  of  Christ  never  was  to  be 
changed.  There  was  to  be  no  other  doct.iiie.  Will  it  be  said 
by  my  opponent  that  the  promises  of  Christ  to  his  church  failed 
—that  she  fell  into  error— that  all  had  become  heretics,  and  that 
therefore  Luther  and  Calvin  were  justified  in  adding  to,  and 
reforming  the  doctrines  of  the  church? 

The  despotic  conduct  of  the  clergy  proves  nothing,  when 
adduced  to  show  that  a  reformation  was  required  in  doctrine.  I 
admit  that  it  was  principally  bishops  and  ecclesiastics  who 
broached  heresies,  and  erected  heretical-ohurches,  and  not  the 
poor— but  that  only  proves  the  danger  which  arises  from  reading 
and  interpreting  the  scriptures  without  the  due  dispositions  ;'and 
strongly  illustrates  the  effects  which  would  flow  from  an  indis- 
criminate circulation  of  the  sacred  scriptures  without  note  or 
comment.  If  those  who  had  devoted  their  lives  to  the  study  of 
the  scriptures,  should  happen  to  be  led  into  error,  how  much 


IS8 


THE    JUSTIFICATION    OP 


more  might  we  expect  that  the  poor  ignorant  man  would,  lu 
perusing  them,  adopt  erroneous  opinions  ?  Mr.  Pope  not  only 
charges  error  to  the  account  of  the  Catholic  church,  but  he 
admits  that  the  chvrch  of  England  is  wrong,  for  he  protests  against 
^  twenty-one  out  of  her  thirty-nine  published  articles  of  belief.  Con- 
sequently he  iftust  believe  that  the  church  of  England  teaches 
that  which  is  not  true.  And  J  have  no  doubt  but  I  myself  am  a 
better  church  of  England  man  than  my  friend  Mr.  Pope.  Mr. 
Pope  has  said  that  our  Saviour  did  not  come  to  reform  the 
Jewish  church. 

Mr.  Pope. — What  I  said  was,  that  he  came  to  give  perfee 
tion  to  the  Mosaic  dispensation,  by  the  establishment  of  the  full 
Christian  economy. 

Mr.  Maguire. — What  is  perfecting  a  law,  but  reforming  it'f 
I  afHrm  that  Christ  came  to  reform  the  law  of  Moses,  as  Moses 
reformed  the  religion  of  the  patriarchs.  One  of  the  tenets  of  the 
Jewish  rehgion  was,  that  a  man  may  turn  away  his  wtfe,  on  any 
pretext,  and  take  another.  This,  with  many  other  points  of  the 
moral  code,  has  been  altered  in  the  dispensation  of  Christ.  I 
therefore  affirm  that  Christ  came  to  reform  the  Jewish  law ;  and 
he  himself  tells  the  Jews,  that  if  he  had  not  done  the  works 
which  he  performed,  those  who  refused  to  believe  in  him  would 
have  no  sin  in  them. 

Here  our  Saviour  directly  appeals  to  miracles  in  proof  of  the 
truth  of  his  mission.  I  believe  that  the  Son  of  the  Almighty  God 
performed  those  miracles  in  order  that  the  Jewish  people  might 
have  no  excuse  left  them.  Christ  appealed  to  miracles — surely 
that  will  not  be  denied.  Mr.  Pope  says  that  our  Saviour  came 
to  restore  the  Mosaic  law.  Would  God  have  punished  the  man 
with  death  who  departed  from  that  law,  if  he  intended  that  such 
an  authority  should  lead  into  error?  Mr.  Pope  will  say  that  the 
synagogue  rejected  Christ.  I  assert  that  the  synagogue  did  not 
err  till  the  coming  of  the  Redeemer  was  proved  by  mani4'est  mira- 
cles, and.  the  mission  of  him  estfiblished  of  whom  Moses  said, 

"  The  Lord  tliy  God  will  raise  up  to  thee  a  prophet  of  thy  nation,  and  of 
thy  brtitlnen,  like  unto  me :  hear  ye  him." 

When  Christ  did  come,  the  three  kings  from  the  enst,  who 
sought  him,  called  on  Herod  to  know  where  was  the  piomiscd 
Messiah  to  be  found.  Herod  relied  not  on  his  private  judLMiient; 
he  sent  to  the  Scribes  and  Pharisees  who  sat  in  the  chair  oj 
Moses,  and  they  all  agreed  it  wvs  in  Bethlehem  of  Juda,  that 
iho  Redeemer  was  to  be  born  ;  and  they  quoied  the  words  of  the 
prophet.  The  Jews,  therefore,  who  refused  to  believe  in  Christ 
had  no  excuse  ;  they  were  inexcusable  for  not  believing  in  his 


THE    REFORMATION. 


189 


mission,  respecting  which  all  the  predictions  of  the  prophets 
concurred..  I  have  proved  to  you  that  Christ  rdonnrd  the 
Jewish  religion  ;  but  1  do  not  say  that  he  introduced  a  perf«'otly 
new  reha.on.  As  our  Saviour  then  appealed  to  niiraclcs  when 
he  came  to  reform  the  law  of  Moses,  we  are  justly  entitled  to 
call  for  miracles  on  the  oart  of  Luther  and  Calvin,  who  pretended 
that  they  came  to  reform  our  church,  which  had  .continued  from 
the  days  of  Christ  for  fifteen  hundred  years.  Will  it  be  said  by 
any  nrian,  that  the  reformers  of  the  sixteenth  century,  referred  to 
miracles  m  proof  of  their  mission  ? 

I  call  upon  Mr.  Pope  to  produce  any  Catholic  historian  of 
established  credit,  who  admits  that  any  other  reformation  was 
required  than  that  of  morals  and  discipline.  Erasmus,  who 
wrote  more  licentiously  on  that  subject  than  any  other  Catholic 
with  whose  works  I  am  acquainted,  did  admit  a  reformation  in 
morals  and  discipline— but  decidedly  not  in  doctrine.  I  insist 
that  I  have  established  the  fact,  that  till  the  coming  of -Christ, 
the  Jewish  synagogue  did  not  err  in  doctrine  ;  or,  in  other  words, 
that  it  was  infallible.— Our  Saviour  says  to  his  disciples— 
"  The  Scribes  and  Pharisees  have  sat  in  the  chair  of  Mosep.    All  there- 

fsrvST;:;i5;:r'-"  -ytoyou.o3s..v...ooo,.  ,.t'J£;£^i 

Here  our  d.vine  Lord,  though  about  to  introduce  a  more  per- 
fect dispensation,  refers  his  disciples  to  the  authority  of  the 
ei^tablished  teachers,  until  he  bar"  revealed  the  object  of  his  mis- 
sion.     Did  the  sot-disant  reformers  do  so?     Christ,  therefore, 
?h7ni       rn7V.  the  existing  authorities,  nor  did  he  recall 
that  admce  till  he  had  established  his  oicn  church  on  the  basis  of 
mmmerable  miracles.    Christ  als-o  gave  to  his  Apostles  the  power 
ot  working  miracles,  in  order  to  the  ditfusion  and  establishment 
ot  his  church  on  earth.     I  suppose  Mr.  Pope  will  admit  that 
miracles  were  wrought  in  the  primitive  church.     As  to  the  argu- 
tnent  which  he  deduced  from  the  conduct  of  some  Popes,  I  have 
already  shown  to  you  that  there  is  a  wide  dilference  between 
doctrmes  of  faith  and  morality,  between  infallibility  and  impec 
ca  Mlity.     The  Apostle  Peter  sinned,  but  he  could  not  err  in 
laith,  tor  he  was  inspired.     Infallibility  is  the  attribute  of  the 
body  of  the  church  m  globo—xi  does  not  exist  in  the  individual 
members,  but  .n  the  colhclite  bodij  of  the  faithful.     There  are 
many  qualifies  which  belong  to  the  bodij  corporate,  and  which  are 
not  tound  in  the  individuals  composing  that  body.     For  exam- 
ple, the  vote  of  a  single  individual  in  Parliament  avails  nothing, 
but  he  votes  of  the  collective  body,  form  the  law  of  the  land. 

r.r  tu         r. •'"'1  "       -»^'"n  sa  lu  bu  cnargea  with  liie  worship 

ot  the  golden  calf-I  did  not  say,  that  Aaron  was  infallible- 
ui  1  attirm,  that  Moses  was  a  greater  authority  than  Aaron. 


fl 


'i 


:.l 


»    s 


i ' -■'    '  I 


\ 


190 


THE    JUSTIFICATION     OF 


I 


Aaron  had  only  an  ordinary — Moses  an  extraordinary  mission. 
When  Moses  was  speaking  with  God  on  the  mountain,  he  inter- 
ceded with  the  Ahnighty  lor  the  Israehtes,  and  prevailed  upon 
God  to  forgive  them.  He  prayed  to  God  if  he  should  not  for- 
give them,  to  blot  his  name  out  of  the  book  of  life.  God  did 
forgive  them,  and  remitted  in  a  wonderful  measure  the  punish- 
ment decreed  against  them. 

Our  divine  Lord  came  to  establish  an  authority  above  that  of 
the  Jewish  synagogue,  and  he  performed  miracles  to  give  iin 
undoubted  assurance  to  his  mission.  John  the  Baptist  referred 
to  the  miracles  which  he  knew  Christ  woidd  perform,  and  Christ 
appealed  to  the  prophecies  of  John  the  Baptist.  This  perhaps 
will  be  called  by  Mr.  Pope  a  circvlus  viliosus^  and  yet  he  cannot 
doubt  the  reality  of  the  miracles  of  Christ.  My  reverend  oppo- 
nent has  asked  whether  the  Scribes  and  Pharisees,  who  sat  in 
the  chair  of  Moses,  did  not  oppose  Christ  ?  Certainly — but  it 
remains  to  be  shown,  that  they  publicly  condemned  Christ  until 
their  authority  was  superseded  by  a  greater  authority  sent  from 
God,  Christ  Jesus  his  Son. 

Mr.  Pope  has  referred  to  the  times  of  the  Arians,  and  has 
quoted  St.  Jerome,  as  saying  the  world  was  astonished  to  find 
itself  Arian  at  once.     I  admit  this  hyperbole  on  the  part  of  St. 
Jerome  ;  but  it  is  one  that  can  be  easily  explained.     Liberius, 
Mr.  Pope  informs  us,  signed  the  confession  of  Sirmium.     Dr. 
Cave,  a  greater  man  than  Mr.  Pope,  in  his  Life  of  Athanasius, 
declares  that  it  is  not  known  whether  it  was  the  confession  at 
Sardica  or  Sirmium,  which  was  signed  by  Pope  Liberius.    Now, 
as  it  is  a  matter  of  historical  doubt,  which  Mr.  Pope  himself 
cannot  clear  up,  and  which  the  learned  Dr.  Cave  was  unable  to 
decide,  am  I  not  at  liberty  to  doubt,  whether  Liberius  signed 
either  the  one  or  the  other  I     But  admitting  the  fact,  I  deny  that 
it  necessarily  follows,  that  Liberius  became  an  Arian.     I  believe 
I  can  easily  show,  that  the  very  reverse  is  true.     Liberius,  a 
good  and  pious  man,  according  to  Dr.  Cave,  was  banished  into 
Thrace  by  the  Arian  emperor,  because  he  refused  to  sign  f\ 
formulary  of  faith  which  had  been  previously  subscribed  by  the 
Sirmium  bishops.     In  this  state  of  exile  he  continued  for  two 
years,  suffering  such  hardships  and  privations  as  our  modern 
saints  would  scarcely  endure.     He  was  at  length  permitted  to 
return,  if  we  may  believe  Theodoret,  at  the  intercession  of  the 
Roman  ladies,  who,  making  a  very  imposing  appearance,  wailed 
upon  the  emperor,  as  he  entered  their  city,  and  obtained  his 
consent,  that  their  venerated  pontiff'  should  return  to  the  dis- 
charge of  his  duties.     Granting,  I  say,  that  at  his  return  he  was 
Prevailed  upon  to  sign  the  Sirmium  confession,  it  remams  for 
f r.  Pope  to  show  that  this  confession  ivas  Arian, 


THE    REFORMATION. 


191 


Now,  I  affirm,  in  the  fuce  of  a  learned  body  of  men,  that  the 
formulary  suhscribod   by  the  bishops  at  Sirminin   was  purdij 
orthodox ;  and  that  the  only  objection  to  it  was,  that  it  did  not 
contain  the  word  ofiovaiof,  which  was  introduced  at  the  council 
of  Nice.     But  in  all  other  respects  it  condonjned  and  anuthe- 
matised  the  Arian  herestj,  as  may  be  seen  by  the  most  superfi- 
cial observer,  by  glancing  over  the  confession  itself.     Liberius, 
therefore,  might  justly  conclude  that  the  word  oftovamv  was  not 
essential  to  our  orthodox  formulary  of  faith,  especially  as  it  was 
wholly  unknown  to  antiquity.     The  Arians,  finding  that  this 
formulary  had  been  signed  by  many  truly  orthotk>x  bishops, 
nnmediately  cried   out,  that   the  Catholic   prelates  gave  their 
solemn  sanction  to  Arianism.     The  people  who  were  not  pre- 
sent, but  who  had  heard  of  the  subscription,  were  alarmed  and 
astonished  at  the  reports  so  industriously  circulated  ;  and  hence 
St.  Jerome  tised  that  well-known  expression,  that  the   whole 
world  was  astonished  to  find  itself  Arian.     But  the  falsehoods 
ot  the  Arians  were  shortly  detected,  and  the  faithful  restored  to 
confidence  and  peace.     So  much  for  the  hyperbole  of  the  «real 
and  good  St.  Jerome.  ^  " 

Mr.  Pope.— Gentlemen :  as  to  Pope  Liberius,  Dupin,  to 
whom  I  have  already  alluded,  admits,  that  it  is  doubtful  whether 
he  subscribed  the  first  or  second  confession  of  Sirmium ;  but 
there  is  no  question  as  to  his  having  signed  the  condemnation 
o|  Athanasms,  (2  vol.  p.  62,  1697,  3d.  ed.  Lond.  fol.)  From 
his  letter  as  given  m  Baronius  and  Hilary,  it  is  evident  that  he 

ratified  the  sentence  passed  by  the  Arians  against  Athanasius 

Baron.  Tom.  i,  p.  939,  ad.  ann.  257,  No  46,  Mayence,  1601.— 
Liberius's  letter  is  given  in  the  tiagm.  of  St.  Hilary,  vi,— Ex. 
oper.  Hist.   p.   1335,  Benedict,  edit.     I  ask   my  friend,  if  a 
Christian  man,  in  the  days  of  Liberius,  was  not  called  upon  to 
stand  alone  against  the  whole  word  ?     Mr.  Maguire  has  stated, 
that,  according  to  my  principles,  the  poor  man  is  in  a  worse 
condition,  than  if  his  principles  were  adopted.     He  remarked, 
that  It  he  could  prove  to  the  poor  man  the  infallibility  of  his 
church,  all  his  difficulties  would  immediately  vanish?     I  reply, 
that  m  order  to  induce  the  poor  man  to  believe  that  the  church 
ot  Kome  is  infallible,  Mr.  Maguire  must  appeal  to  the  Bible  • 
and  It  the  poor  man  should  make  objections  to  the  inspired 
records,  Mr.  Maguire  must  explain  to  him  every  difficulty  with 
Which  he  may  happen  to  charge  the  sacred  page  ;   so  that  my 
opponent  must  convince  him,  that  the  Bible  is  the  book  of  God, 
betore  he  can  possibly  succeed  in  proving  that  the  church  of 
Kome  IS  infallible.     As  to  the  poor  Protestant  who  has  received 
UiQ  knowledge  of  divine  truth,  though' he  may  not  be  able  to 


192 


THE    JUSTIFICATION    OF 


explnin  every  difficulty,  yet  is  he  convinced  that  the  sacred 
scriptures  have  proceeded  from  heaven,  beeatiJio  he  himself  has 
experienced  in  his  own  soul  their  sanctifying  influence,  and  has 
the  witness  to  their  truth  in  himself.  In  the  passujie  relative  to 
Timothy's  havinj?  known  the  scriptures,  Mr.  Mnguire  has  omit- 
ted the  words,  "  that  the  man  of  God  may  be  perfect,  thoroughly 
furnished  unto  every  good  work."  IS'ow,  I  would  ask,  was 
Timothy  a  clergynum  while  a  child  ?  Was  he  a  learned  divine 
when  he  was  a  little  boy  1  Was  he  like  those  which  we  have 
heard  described,  beardless  boys,  exercising  spiritual  jmisdiction 
in  the  churci»  of  Rome,  and  arrogating  authority  over  the  bodies 
and  souls  of  men  1  Timothy  read  the  Old  Te^itament  scrip- 
tures — n  fortiori  the  scriptures  of  the  New  Testament  should  be 
read ;  for,  confessedly,  the  Old  Testament  is  the  more  difiicult 
portion  of  the  sacred  volume.  If  St.  Paul  commends  Timothy, 
that  "  from  a  child,"  "  ixio  ,^^»f  qrou;,"  he  knew  the  scriptures, 
does  not  this  fact  supply  us  with  an  argument  for  placing  the 
inspired  records  in  the  hands  of  the  young?  But  I  must  not 
forget  that  Mr.  Maguire  has  said,  that  Timothy  read  the  scrip- 
tures, as  they  were  interpreted  by  the  synagogue.  Permit  me 
to  observe,  that  if  Tiujothy  had  understood  the  scripture  accord- 
ing to  the  interpretation  of  the  synagogue,  he  would  have  rejected 

the  Messiah! 

My  friend's  comment  on  the  words  "  in  them  tjou  think  you 
have  eternal  life,"  is  evidently  at  variance  with  the  object  which 
the  Saviour  had  in  view  in  making  the  observation  :  he  intended' 
to  charge  the  Jews  with  practical  inconsistency  : — *' Ye  search 
the  scriptures — in  those  scriptures  ye  believe  that  eternal  life  is 
contained,  and  they  are  they  which  testify  of  me,  and  yet,  not- 
withstanding, ye  will  not  come  unto  me,  that  ye  may  have  lil'e." 
Mr.  Maguire  has  acknowledged,  that  a  moral  reformation  was 
called  for  in  the  church  of  Rome,  but  says  that  I  could  not  prove 
from  Roman  Catholic  authorities,  that  a  reformation  in  doctrine 
was  required.  It  is  altogether  unreasonable  to  expect,  that  such 
an  acknowledgement  should  be  found  in  Rornan  Catholic  di- 
vines. They  judged  according  to  their  own  standard  of  faith ; 
and  if  they  were  consistent,  they  could  not  reject  any  doctrine 
advocated  by  the  authority  of  their  church. 

Cassander,  indeed,  remarks,  in  the  passage  already  referred 

to,  that 

"  I'^cclesiastics  should  set  themselves,  to  correct  manifest  abuses  according 
to  the  rule  of  divine  scriptures,  and  the  primilive  church,  from  which  thei 
HAVE  swEKVED." — Consult.  pp.  56,  57. 

Mr.  Maguire  has  again  said,  no  man  can  reform  the  church 
of  Chriet  vvithout  perforn»ing  miracles.  He  has  again  begged 
the  question,  by  identifying  the  church  of  Rome  with  the  church 


THE    REFORMATION. 


193 


of  Christ.  This  day  her  doctrines  have  been  contrasted  with 
those  contained  in  the  sacred  volume,  and  you  will  decide 
whether  they  accord.  My  opponent  has  observed  that  the 
Saviour  staled,  that  the  Scribes  and  Pharisees  sat  in  Moses's 
seat,  and  that  he  exhorted  the  people  to  hear  them.  But  I 
would  ask,  were  they,  therefore,  infallible?  Let  any  man  ex- 
amme  the  gospels,  and  he  will  find  that  the  outcry  and  oppositioq 
against  the  Redeemer  were  principally  raised  by  them.  They 
were  to  be  heard,  while  reading  the  books  of  Moses,  bul  not 
when  uttering  their  own  traditions,  which  the  Saviour  so  pointedly 
condemned.  1  he  Jesuit  Maldonate  explains  the  passsage  iri 
the  same  way ;  mdeed,  it  cannot,  with  any  possibility  be  other- 
wise expounded — 

«p!.^I^"  ?'.'"!l.  («'''f^^^«}  bids  observe,  and  do  what  the  Scribes  and  Phari- 
Me«  say,  while  they  sit «"  Moses'  seat,  he  speaks  not  of  their  doctrine,  but  of 
he  doctrine  of  the  la  w,  and  of  Moses.  For  It  is,  as  if  he  siiould  say,  al  things 
that  the  law  and  Moses  shaU  say  unto  you,  the  Scribes  and  PharisSs  rehear!! 
mg  It,  observe  and  do,  but  after  their  works  donot."-Maid.  ad  Matt.  xSs. 

Mr.  Maguire  has  adduced  the  opinion  of  Erasmus— now"  as 
he  died  a  Roman  Catholic,  Mr.  Maguire  will,  perhaps,  admit  hi's 
opinion  of  Luther  as  a  theologian : 

JriJ^r""  -^  "™°''®  T"*^  theology  in  one  passage  of  his  (Luther's)  commen- 
taries than  in  many  large  volumes  of  tlie  schoolmen  and  other  such  writers  » 
niKi  agam,  * 

whlrorkTfVquina^:-'  '"'  ""''''  '^  ^"^  ^''^  '>C  Luther,  than  by  the 

My  opponent  has  remarked,  that  friars  and  priests  by  their 
learning  became  the  authors  of  heresies.     I  would  ask,  is  it  the 
wish  of  my  opponent  that  none  should  be  learned,  because 
learning  has  been  abused?     I  repeat  a  former  observation,  if 
the  abuse  of  the  scriptures  furnish  a  reason  on  account  of  which 
they  should  be  withheld  from  any  portion  of  mankind,  theif  should 
be  taken  from  priests  and  friars,  xoho  have  perverted  them,  and 
given  to  the  people  who  have  never  abused  them.     My  friend  has 
told  us,  that  Christ  came  lo  reform  the  church.     He  came  to 
give  a  fuller  developement  to  revealed  truth.     The  shadows  of 
the  Mosiac  dispensation  were  to  flee  away,  and  the  rays  of 
divine  light,  which  had  pointed  to  Christ,  were  now  to  be  con-    ' 
centiated  in  him,  as  the  sun  of  the  system.     The  reformers,  on 
the  other  hand,  were  not  to  unfold  a  fuller  dispensation,  but  to 
return  to  original  principles.     It  was  their's  to  remove  the  rub- 
bish which  nearly  overwhelmed  the  edifice  of  truth,  and  to  lay 
Jt^  open  to  our  view  in  the  beauty  of  its  original  proportions. 
10  employ  an  illustration,  which  has  elsewhere  been  used— 
.' '  '" '  "'  inuiViOUaiB  uau  uound  ihemseives  by  cer- 

tain laws,  a  copy  of  which  was  hung  up  for  the  view  of  the  per- 
eons  who  composed  the  society.     Abuses  however  gin&.^Wy 


\n 

¥•'■:    I* 

rtl'  '* 

r-  i     1.1 

I*"  ! 


Pf 


<*      ! 


■''in 

4 


idlte' 


194 


TIIK    JUSTIFICATION    OF 


crept  in,  and  the  larger  portion  of  the  members  succeeded  iti 
removing  the  table  of  laws.  Should  not  the  minority  demand, 
that  the  code  of  regulations  should  be  again  produced,  and  that 
the  system  should  be  modelled  afresh  by  the  standard  of  recti- 
tude and  truth  1  Mr.  Maguire  has  again  introduced  the  doctrine 
of  infallibility.  Suppose  that  I  should  grant  for  a  moment,  for 
argument's  sp.ke,  that  a  man  is  convinced  that  the  church  of 
Rome  is  infallible,  (thjugh  I  am  most  thoroughly  persuaded  that 
no  infallible  tribunal  exists)  of  what  benefit  can  the  supposed 
infallibility  of  the  church  of  Rome  b'e  to  her  votaries,  if  the 
instrutnent  or  medium  of  conveying  its  decrees  to  them  be  not 
infallible  also  1  The  priest,  in  the  interpretation  of  decrees  and 
councils,  must  distinguish  between  what  is  to  be  rejected  and 
what  is  to  be  received,  and,  if  not  infallible,  may  himself  err. 
And,  again,  the  individual  to  whom  the  priest  addresses  himself, 
may,  if  not  infallible,  misconceive  his  meaning,  even  though  the 
priest  should  deliver  the  mind  of  his  church  aright.  Mr.  Maguire 
has  referred  to  the  Old  Testament,  to  prove  that  disobedience  to 
the  voice  of  the  priest  was  punished  with  death.  My  opponent 
should  remember,  that  in  Judea  the  law  of  God  was  the  law  of 
the  land,  Moses  having  deUvered  as  well  the  politicaLas  tlie 
moral  law  to  the  chosen  people  of  God.  The  Jewish  priest- 
hood were  specially  set  apart  for  the  study  of  that  which  at  once 
was  the  religious  and  the  civil  polity  of  the  Jews.  In  difficult 
cases  the  magistrate  therefore  appealed  to  their  opinion,  and 
their  verdict  decided  the  question.  Government  invests  its 
judges  with  authority  to  put  to  death :  we  do  not  argue  that  they 
are  consequently  infallible.  Though  it  be  distinctly  written, 
♦'  the  powers  that  be  are  ordained  of  God,  and  he  that  resisteth, 
shall  receive  to  himself  damnation,"  (Rom.  xiii,  1,)  it  does  not 
follow,  that  "  the  powers  that  be,"  are  infallible.  As  to  Herod's 
Appeal  to  the  priests,  we  may  suppose  that  he  was  rrot  acquainted 
with  the  prophecies.  Did  the  Jewish  teachers  merely  offer  their 
own  opinion  on  the  subject  of  his  inquiry  ?  No,  they  referred 
to  the  words  of  the  prophet. 

[And  applied  them,  observed  Mr.  Maguire.] 
Mr.  Maguire  has  talked  of  the  miracles  of  Xavier.     I  suppose 
that  they  may  be  paralleled  with  one  recorded  by  a  cardinal. 
We  are  told — 

"  As  St.  Anthony  was  disputing  concerning  the  truth  of  the  Lord's  body  in 
the  Eucharist  with  a  heretic,  the  heretic  required  of  Anthony  this  sign :  Says 
the  heretic,  "I  have  a  mule,  to  which  I  shall  give  no  meat  these  three  days. 
After  the  three  day's  end,  come  thou  with  the  sacrament,  and  1  will  come 
with  my  mule,  and  will  pour  otit  provender  before  it ;  if  the  mule  leave  his 
provender,  and  come  and  venerate  the  sacrament,  1  will  believe.'  These 
conditions  were  accepted,  and  after  three  days,  St.  Anthony  approached, 
bringing  the  sacrament.    The  mule  forgetting  his  provender  and  his  hunger, 


THE    REFORMATION. 

wont  forthwith  towards  the  hand  of  sainted  Anthony »•". 
hucrarn.  Kuchar.  hb.  ni,  cap.  8,  prope  finem.  ' 


195 

-Bellarmino  da 


In  reference  to  laymen,.!  would  suggest  to  my  friend,  that  in 
8peakmg  of  the  superiority  of  Moses  to  Aaron/he  should  bear 
m  mmd  that  Moses  was  a  layman.     We  are  told  that  Moses 
...terced-cd  for  the  people,  so  did  Paul ;  but  though  while  they 
were  on  earth,  they  did  so,  does  it  follow  that  they  do  so  now  in 
heaven ;  .f,  wh.le  they  could  be  seen,  and  while  men  could  in 
person  request  them  to  pray  in  their  behalf,  they  complied  with 
the.r  sol.c.taUons.  does  ,t  follow  that  they  pra/  for  us  now  „ 
heaven,  or  can  hear  our  petitions  there.     I  did  not  say  that  oir 
Saviour  did  not  lefer  to  his  miracles  ;   I  stated  that  he  appeaL 
0  the  written  word,  as  well  as  to  his  works,' and  not  exclusively 
o  the  latter.     I  am  asked,  where  was  the  church  of  Christ 
before  the  Reformation  1     I  answer,  the  church  of  Christ  is  no 
confined  to  any  one  denomination.     I  hope  that  even  now  some 
of  Its  members  are  to  be  found  in  the  church  of  Rome:  but  I 
would  say  to  any  such  that  may  remain  within  her  pale. 

yeS: -;  :f  &;E4sei;i-^-s:^-of  her  .^ 

The  members' of  Christ's  body  were  found  protesting  against 
he  church  of  Rome  long  before  the  Reformation- the  Wick- 
h      ,  '"  w  "^'i^n'''  u^"**  ^^^  Bohemians   and   the  Wuldenses 
abroad.     We  shall  show,  upon  Roman  Catholic  testimony,  that 
he  principles  of  the  Reformation  were  only  the  tenets  of   he 
Waldenses  revived      Ecchius  reproached  Luther  with  renew  ng 
the  heresies  of  the   Waldenses.     Lindanus,  Roman   Catholif 
bishop  of  Ghent,    1650,)  terms  Calvin   "the  inheritor  of  the 
Sr:    f'  Waldenses."     Mezeray.  the  celebrated  histoHo! 
^  ThVV  1  ,   ^^""^^^  ',",  ^"  abridgment  of  Chronology,  says- 
ar.!!S.S:rCaSts;r'^  '''  ^'^  ^^^^^  -  '^-'vho 
RomlT 'IhT'^^^^T'"^  *^^  ^"^'^"''>'  "^  *^«  Waldenses  upon 

and  the  most  inveterate  enemy  of  the  Waldenses,  gives  the 
following  account  of  them:  'sea,  g.ves  tne  , 

c  uHjo  creoant,  et  omnes  articulos  qui  in  avmhnln  ooryt<.,^r,f,L .  __i, " 

Komanun.  Ecciesiani  blasphemant  et  cleruin  »""""  -°—"  "^''^  =-^"""^q 

tion,tSlli!urt  r^l""'"'  u''*=^y«"  P«^^«'^«'  before  the  Reforma- 

chu   h  than  tte'tSI  A?„?r"'  ?''■"  ^  r'  °"?  ™°'«  P«'»i"«»«  to  the 
man  that  of  the  Leonitesj  (a  name  by  which  the  Wddenses  werp 


y  'rl 


"t  I'M 

If-: 


U   "> 


\\  J 


U 


196 


THE    JUSTIFICATION    Oi" 


■ometimeii  called)  and  that  for  tliree  reasons.  The  first  is,  brcansc  it  is  the 
oldest,  for  some  say  it  hath  endured  from  thf  time  of  Pope  Silvester;  otherj, 
from  the  time  of  the  Apostles.  The  aecond,  because  it  is  more  general,  for 
there  in  scarce  any  country  where  this  sect  is  not.  The  third,  because  when 
all  other  sects  beget  horror  by  their  blasphemies  against  Go<l,  this  of  the 
Leonites  hath  a  great  show  of  piety,  Jecuuse  they  live  justly  before  men,  a^d 
believe  all  thing«  rightly  conccrnmg  God,  and  all  the  articles  contained  in 
the  creed." 

What  then  was  the  head  and  front  of  their  offending?  Reine- 
rius  adda, 

"Only  they  blaspheme  the  church  of  Rome  and  the  clergy." — (Rein. 
Saccho.  edit.  Qrctzer,  O.  S.  J.  cap.  iv,  p.  64.) 

I  shall  lay  before  you  another  testimony.  When  some  car- 
dinals and  prelates  accused  the  Waldcnses  in  Merindol  and 
Cabriers,  of  grievous  crimes,  and  urged  Lewis  XII,  to  root 
them  out ;  the  Wnldenses,  having  notice  thereof,  sent  their 
deputies  to  his  majesty  to  declare  their  innocence.  The  pre- 
lates were  instant  upon  the  king,  not  to  give  them  any  audience; 
but  the  king  answered,  that  if  he  were  to  make  war  against  the 
Turk,  he  would  previously  hear  him.  The  king  accordingly 
sent  Adam  Fume,  his  master  of  requests,  and  doctor  Parvi,  h's 
confessor,  to  search  and  inquire  both  into  their  life  and  religion. 
The  commissioners  visited  those  places,  and  upon  their  return, 
reported  to  the  king  the  result  of  their  exatnination,  namely — 

"That  men  were  baptized — the  articles  of  faith,  and  the  ten  comman'!- 
mcnts  were  taught — the  Lord's  day  observed — the  word  of  God  preached, 
and  no  show  of  wickedness  or  fornication  to  be  perceived  amongst  them  ; 
but  that  they  found  not  any  images  in  their  churches,  nor  any  ornaments 
belonging  to  the  mass." 

The  king  hearing  this  report  of  the  commissioners,  said,  (and 
he  bound  it  with  an  oath)  "  That  theij  ivere  better  men  than  he,  cr 
the  rest  of  his  Catholic  subjects." 

"  Tumrex  etiamsi,  inquit,  nihi  in  Turcam  aut  diabolum  beilum  suscipiendum 
esset  cos  tamen  prius  audire  vellem." — Weseiiibecii  Oratio  de  Valdens,  d. 
418,  extat  in  Joach.  Camerarii  Histor.  Narrations  de  Fratrum.  Orthod.  Ecci. 
in  Bohemia. 

"lUi  ad  regem  referunt,  illis  in  locis  homing  baptizari,  articulos  fidci  il 
decalogum  doceri,  dominicos  dies  religiose  coli,  Dei  verbum  exponi,  venefic'a 
et  stupra  apud  eos  nulla  esse.  His  auditis  rex,  Jurejunando  addito,  me, 
inquit,  et  cetero  popula  ineo  Catholi«o  meliores  illi  viri  sunt." — Ibid.  p.  419. 

"Ceterum  se  m  ipsorum  tomplis  neque  imagines  neque  ornainenta  miae» 
ulia  reperisse." — Ibid. 

When,  therefore,  I  am  asked,  where  was  your  religion  bef(»ve 
the  days  of  Luther,  though  I  might  point  to  the  Bible  and  ansv'\.r 
••  in  th*'  Bible," — as  God  did  not  leave  himself  without  witnesses, 
[  can  refer  to  the  Waldenses,  and  trace  their  origin  up  to  a 
oeriod.  when.  Homnaraiivelv  sneaking',  the  church  was  in  a  state 
ffi  purity.  Faber,  in  his  Difficulties  of  Romanism,  has  chal- 
lenged sinv  Ttoniati  Catholic  divine,  undertaking  to  show  from 


THE    REFORMATION. 


m 


the  early  l-'athew,  (hat  the  doctrines  of  the  primitive  church  were 
in  accordance  with  the  doctrines  of  Protestantism. 

I  have  culled  upon  my  friend  to  bring  forward  his  prooft 
agamst  the  justification  of  the  Reformation— now,  perhaps,  we 
shall  have  a  flourish  of  trumpets.  I  have  stated,  that  the  separ- 
ation was  imperatively  called  for  by  the  moral  debasement  and 
unscriptural  doctrines  of  the  church  of  Rome— still  I  would  say 
come  to  the  question  ;  disprove,  Mr.  Maguire,  if  you  can,  the 
immoral  condition  of  the  church  of  Rome,  and  the  unscriptural 
character  of  her  doctrines.  On  these  grounds,  I  repeat,  the 
relormers  were  justitietf  in  separating  from  her  communion; 
show  that  they  were  not  justified  in  that  separation.  I  am  con- 
vinced that  you  will  not  be  able  to  do  so.  Then  let  the  empire 
give  in  Its  verdict,  that  the  Reformation  was  called  for  by  the 
moral'  degradation,  and  by  the  anti-scriptural  doctrines  of  the 
church  of  Rome. 

Mr.  Maguire.— Mr.  Pope  has  talked  of  a  challenge  published 
by  a  Mr.  Faber.     I  imagined  they  had  not  a  greater  man  to 
produce  on  the  other  side  than  Mr.  Pope  himself;  and  when  I 
joined  issue  with  him,  I  supposed  that  I  had  to  contend  against 
the  best  advocate  of  their  cause.     I  may  remark,  that  1  have 
not  stood  up  here  for  the  infallibility  of  the  Pope.     If  Liberius 
did  sign  the  confession  of  Sirmium,  which  Mr.  Pope  has  not 
proved,  it  was  on  being  freed  from  long  confinement,  and  from 
sulfering.    Mr.  Pope  has  not  extricated  himself  from  the  dilemma 
in  which  I  involved  him,  as  to  the  power  of  an  ignorant  Protestant 
to  make  an  act  ofTaith  upon  the  inspiration  of  the  scriptures. 
How  can  the  Protestant  free  himself  from  doubts  ?     He  has  no 
means  of  solving  all  the  difficulties  connected  with  the  scriptures. 
He  must  remove  them  through  the  instrumentality  of  private 
judgment,  or  be  a.  deist,  or  an  atheist.     When  I  produced  the 
aiithority  of  the  holy  Fathers  of  the  early  ages,  to  prove  that  the 
Bible  IS  the  word  of  God,  I  did  not  contradict  my  principles; 
but  Mr.  Pope  violates  his  principles,  when  he  adduces  authority 
to  satisfy  the. doubting  Protestant.     I  have  put  certain  queries 
to  Mr.  Pope,  and  I  cannot  prevail  upon  him  even  to  attempt  an 
ansxoer  to  them.     Mr.  Pope  has  talked  of  the  Son  of  God  having 
^11  the  perfect  scriptures  to  man.     I  have  to  complain,  that  Mr! 
rope  puts  into  my  mouth  doctrines,  which  I  by  no  means  enter- 
tain.    I  consider  that  the  scriptures,  as  fur  as  they  go,  contain 
a  rule  and  system  of  perfect  morality.     The  scriptures  I  study 
and  revere :  but  I  abhor  the  principle  which  would  convert  the 
scriptures   into  instruments  of  infidelity,     I  m.aintain,  that  we. 
should  not  be  allowed  to  abuse  those  scriptures  which  Christ 
left  to  his  church.     Christ  did  not  leave  them  to  be  interpreted 

17* 


M 


K  t 


It  [I 


198 


THE    JUSTIFICATION    OF 


by  the  varying  and  capricious  judgment  of  each  indivi(iuai,  bul 
to  be  read  according  to  the  interpretation  of  his  church.     Every 
man  possesses  a  divine  right  to  read  Ihe  scriptures  in  the  three 
languages  in  which  they  were  originally  written,  viz  ;  Hebrew 
Greek,  and  Latin.     These  were  the  channels  through  which  the 
pure  scriptures  were  transmitted.     But  is  a  man  to  adopt  the 
translations  of  Luther,  of  Calvin,  and  of  other  heretical  reformers? 
Or  does  it  follow  that  the  same  divine  right  to  read  the  scriptures 
in  die  originals,  can  be  transferred  to  varying  and  variable  trans- 
lations?   I  could  prove  that  (Ecolampadius  corrupted  the  scrip- 
tures  in  more  than  one  thousand  placesV    Again,  if  Lulht  r  aiid 
Calvan  were  justified  in  their  conduct,  the  same  principle  would 
justify  Anus,  Cerinthus,  Eutychius,  Manicheus,  Montanus,  the 
Muggletonians,  &c,  &c.     The  same  principle  would  justify 
Mr.  Pope  m  reforming  the  church  of  England— taking  away 
twenty-one  out  of  her  thirty-nine  articles,  demolishing  her  spiritual 
authority,  abolishing  her  prelates  and  pastors  (whose  succession 
IS  derived  from  the  church  which  Protestants  refuse  to  acknow- 
ledge)  and,  in  fine,  a  similar  principle  would  justify  Mr.  Pope  in 
tearing  up  the  church  of  England  by  the  roots.     But  it  would 
be  an  endless  task,  to  endeavour  to  enumerate  the  sects  and 
divisions  to  which  that  principle  has  given,  and  must  continue 
k.  give  origin.     These  endless  ttects  Were  well  described  by 
Bossuet,  in  his  History  of  the  Protestant  Variations.     He  says, 
"  The  raging  sea  is  not  furrowed  by  more  waves,  nor  does  the 
uncultivated  land  produce  more  thistles  and  thorns,  that  the 
Reformation  has   produced   religions,  since  the  epoch  of  its 
introduction." 

If  the  principle,  that  every  man  has  a  right  to  reform  the 
church  be  once  proclaimed,  a  reformation  of  the  church  of 
England  will  necessarily  follow.  It  will  be  soon  discovered 
that  she  can  be  approximated  to  a  more  perfect  standard  of 
evangelical  perfection— I,  by  the  same  principle  may  commence 
reformer  of  the  church  of  England,  by  asserting  that  her  scrip- 
tures  are  not  all  pure,  and  I  may  strike  ofi^  several  books  from 
the  canonical  list,  and  would  I  not  have  as  clear  and  as  undoubted 
a  right  to  do  so,  as  Mr.  Pope  has  to  reject  what  he  calls  the 
Apocrypha.  In  fine,  if  one  man  rejected  one  part,  and  another 
another  part,  would  not  the  consequence  be,  that  the  tvhole  Bible 
would  become  guestionable  at  last. 

Mr.  Pope  talks  of  some  loose  and  immoral  characters,  mem- 
bers of  the  Roman  Catholic  church.  Have  I  not  forborne  to 
to  mention  a  quondam  Protestant  Bishop  of  Waterford,  and 
another  bishop  of  more  recent  notoriety . 

Suppose  1  proclaim  a  complete  rerormation  of  the  church  of 
EngPand,  what  right  would  Mr.  Pope  possess  to  call  me  to  an 


THE    REKORMATION.  IQ^ 

account?  I  would  say,  that  her  rich,  and  gorgeous,  an  J  pam- 
pered hierarchy,  ill  ac  jrded  with  the  doctrines  of  the  humble 
Redeemer— I  would  say,  that  in  4his  country  particularly,  she 
took  every  thing  from  the  poor,  and  gave  them  nothing  in  return. 
Would  Mr.  Pope  call  me  to  order?  Every  man  according  to 
his  principles,  has  a  right  to  preach.  Here  is  Mr.  Pope  himself, 
almost  a  layman,  teaching  and  preaching  to  ecclesiastics. 

I  shall  now  give  you  Luther's  character  as  drawn  by  himself. 
He  sketches  his  own  portrait  in  better  and  truer  colour?,  I  fancy, 
and  mot's  to  the  life,  than  if  he  had  sat  for  it  to  the  best  literary 
lunner  in  existence.  I  have  here  the  German  text,  and  it  is 
from  the  translation  of  it,  I  shall  select  the  following  passages : 

"I,  Martin  Luther,  as  to  tlioss  matters  (matters  of  faith)  am,  and  wish  to 
ield  rno  man  "     '  ''■°"^"'"'''='^"^'  '^"''  ^'«'ent;  and  let  this  be  my  creed,  I 

"I  am  a  doctor  above  all  doctors,  and  an  unxvorthy  evangelist  of  our  Lord 
Jesus  Chr.st.  I,  Martm  Luther,  by  the  grace  of  Gofi,  evangelist  of  Wittem- 
S  f'^^'T  Martm  Luther  am  your  Apostle/l  am  "a  prophet,  I  am 
l8a.ah  to  the  honour  of  God  and  to  tlie  confusion  of  the  devil.  "^A  second 
Jolin  the  Bapt.st-a  great  hero-a  most  rare  man-such  as  has  not  existed 
for  many  ages-I  am  a  samtof  God.     My  mouth  ,s  the  mouth  of  Christ 

—1  AM  NOT  FAR  FROM  THINKING  MYSELF  A  GoD  '  '" 

"May  thunder  and  lightning-hell's  fire  and  brimstone,  plagues,  and  every 
SinTll"      ^  "P°"  ^^'  ^''"'  twinsof  the  devil,  the  Pope  and  wi 

He  calls  Henry  the  eighth  of  England, 

n  ''^  <?1"~','%.'"t''"?f""-;'*  lunatic»-a  monster  of  insanity '»-« an 
ass"-"ahog"-«alog"-«a  knave"-«adevil"~"animp''-"a  robber." 
He  calls  Henry,  Duke  of  Brunswick, 


blackguard  " — "  an 


idiot'— "a   lecher"— and   "an 


"A  buffoon" 
effeminate." 

He  sacrilegiously  added  the  word  «  only"  to  the  text  of  St 
^aul,  respecting  justification  by  faith;  and  when  upbraided  with 
the  corruption,  he  repHed, 

h;.l!lur-^??"Pr  n^^'S  ^!^'■^"P  .^"'''"^^  ^^'^  "'o^d  only,  immediately  oppose  to 
^Z  nn  1  Ti     ""^  Dr.  Martm  Luther,  who  asserts  that  the  Pope  andean  ass  are 

Again,  he  says, 
in  "it  '^"^y'"S  the  scriptures,  follow  this  rule-if  you  perceive  any  command 
0  6e  a  ^31^' '''"•'  r//"""'"/  good  works,  understand  sucLommand 
ZevZnt         «»;:?"*V?'=.  Performance  of  good  ^oork3,  for  this  reason,  that 
every  man  is  mcapable  of  doing  a  good  work." 

Again,  of  these  words  of  Christ  to  his  Apostles—"  Ye  are  the 
iJght  of  the  world."  Luther  makes  the  following  version— voa 
estis  stircus  m  laterna— "  Ye  are  filth  in  a  lantern."     Again, 

irf«I^  w'*'  'u  *1'^V^'■^?  of  papists,  is  nothing  but  a  mere  fiction-a  p 
''•  tt^I']°„Srf^^„.^.5"^^-L^.«  ^-"-d  acoordm.  to  papist? 


ri,,!o»  k    .1    ",■.•"""■  v^'"''".  "Ill  uo  uumnea  acooramg  to  pai 
thrist  be  truly  Christ,  then  monks  and  nuns  cannot  be  ChrrsUans." 


a  pagan 
If 


ij 

I 

1 
1 

200 


THK    JUSTIFICATION    OF 


In  two  years'  time,  my  gospel  will  be  so  diffused,  tha   the  Pope,  and  hii 

bishops,  and  priests,  and  monks,  and  nuns,  and  bells,  and  towers,  and  cells. 

and  the  mass,  will  be  no  more  heard  of;  in  short,  there  will  be  an  end  of 

Jropery  altogether."  •        • 

"A  pious  man  sinneth  in  every  good  work.    A  good  work,  no  matter 

HOW    WELL    PERFORMED,   IS,   NEVERTHELESS,    A    DllAIXLT   SIN.      He  who  be- 

Ueveth,  can  neither  be  a  sinner,  nor  an  adulterer.  I  find  nothing  pure  or  holv 
either  in  myself,  or  m  all  mankind,  and  all  our  good  works  are  like  lice  on 
an  old  skin." 

To  his  wife  Catherine,  whom  he  seduced  from  her  three  vows 
of  poverty,  chastity,  and  obedience,  he  says, 

"As  it  is  not  in  my  power,  who  am  a  man,  tobecome  a  woman,  nor  in 
your  power,  who  art  a  woman,  to  become  a  man ;  so  neither  is  it  in  mv 
power  to  do  without  a  woman,  nor  in  your's  to  do  without  a  man." 

As  to  his  contradictory  doctrines,  the  following  are  a  few,  out 
of  many  hundred  specimens  : 

"I  believe  in  purgatory,  and  I  know  it  to  be  true  that  souls  are  tortured 
there,  and  may  be  relieved  by  prayers,  fasting,  and  alms." 

And  in  another  place,  he  says, 

"I  confidently  assert  that  purgatory,  with  all  its  ceremonies  and  mimio 
worship,  IS  a  diabohciil  crime,  as  being  diametrically  opposed  to  that  cardinal 
article,  that  the  salvation  of  souls  rests  upon  the  merits  of  Christ,  and  not 
of  men."  ^ 

Again,  he  says, 

"Whoever  preaches  against  the  doctrine  of  pontifical  indulgences,  let  him 
be  accursed."     And — 

"The  indulgences  which  are  practised  in  the  Roman  church  are  execrable 
frauds." 

.L  '[^°^^  ^'!  ^'^'"."^  '*  '^  necessary,  and  the  scripture  itself  plainly  teaches. 
that.God  wishes  all  rot«s<o6e/u{/iUerf."     Again— 

"I  wish  I  could  persuade  all  mankind  that  all  vows  of  whatsoever  descrip- 
tion, should  be  despised,  and  that  every  person  should  enjoy  the  liberty  of 
the  gospel."  •' 

"Let  us  abstain  from  all  sins,  but  in  particular  from  all  good  woi-ks,  for  all 
the  srood  works  we  perform  are  dead." 

"It  is  impossible  for  us  to  resist  the  slighest  temptation  to  sin,  and  the  scrip- 
ture  itself  teaches  that  we  are  slaves  of  the  devil,  and  as  it  were  the  subjects 
of  God  our  prince." 

"^  vow  of  chastity  is  worse  than  adultei-y  and  impurity." 

"  It  is  not  so  much  my  desire  to  demonstrate  how  chastity  is  to  be  observed, 
put  that  It  is  i.i.possible,  and  ought  not  to  be  observed." 

'wru""^  °"®  ®''^"  ^^'■'■^'^^  y<^"  ^o'"  speaking  smuttily,  let  this  be  your  reply 
— What  then  ?     If  the  whole  world  be  offended,  we  mtist  obey  necessity." 

"If  Huss  was  a  heretic,  I  will  be  ten  times  a  greater  one," 

"I  am  often  in  doubt  whether  I  teach  the  truth  or  not" 

"This  thing  (the  Reformation)  neither  commenced  on  God's  account,  nri 
will  It  end  on  God's  account. 

He  had  also  the  sacrilegious  audacity  to  corrupt  the  Apostles 
creed,  where,  instead  of  "  I  believe  the  Catholic  church,"  he 
substitutes,  "  I  believe  the  Christian  church,"  well  judging  tha' 
he  had  no  claim  to  Catholicity. 


THE    REFORMATION. 


201 


He  also  confesses,  that  he  eat  a  bushel  of  salt  with  the  devil 
--that  he  slept  oftener  with  him  than  with  his  wife  Catherine— 
that  when  he  had  not  the  devil  appended  about  his  neck,  he  was 
a  mere  dry  theologian.-Vide  Le  Roy  Labyrintho,  cap.  13,  el 
jpaum  Lutherum,  de  Missa  Angulari,  Colloquia  mensalia,  61 
Tomuo — 7  vol.  228. 

If  the  foregoing  extracts  from  Luther's  works  be  genuine,  and 
I  chalenge  inquiry  on  the  subject,  I  put  this  singll  question- 
would  the  Almighty  and  all-wise  God  employ  such  an  instrument 
to  reform  his  church  1 

Again  in  his  book  De  Missa  Prii  ata,  (von  der  Winckelmesz,") 
he  acknowledges  and  describes  at  large  his  famous  conference 
with  the  devil,  in  which  he  confesses  to  have  been  prevailed 
upon  by  his  satanic  majesty  to  abrogate  private  masses— the 
arguments  employed  by  the  devil  were  five  in  number.  The 
work  in  which  this  conference  is  to  be  found,  was  written  in 
German  by  Luther's  own  hand,  and  translated  into  Latin  a# 
Luther  s  own  request,  by  Justus  Jonas.  See  also  Tanner  in 
nis  Anatomy  of  Luther. 

Such,  Gentlemen,  were  the  doctrines  of  this  arch-reformer, 
at.d  Protestant  Apostle,  derived,  if  we  can  believe  himself,  from 
the  devil,  the  lather  of  lies.  My  learned  friend  somelimes  difiers 
from  Luther— Luther  from  my  learned  friend— which  of  them 
will  you  follow  ? 

Luther  thus,  thrasonically,  expresses  himself  elsewhere— 

"Here  I  stand-here  I  sit— here  I  remain-here  I  boast-here  I  triumph— 

iirJ t'p"A"r  1  ^f  P'P"^''  ?^  ,Th?'"'«t«.  the  Henrycists,  the  Sophists,  an"l  all 
tht gates  of  hell-yea,  and  all  the  words  of  men,  no  n.atter  how  sanctified. 
The  divine  Majesty  has  enabled  me  to  set  at  nought  a  thousand  Augustin's, 
a  thousand  Cyprians,  though  they  should  stand  u^  against  me." 

The  two  following  brief  quotations  from  Luther  I  dare  not 
translate : 


"Q,ui  Diabolum  novit  Confidenter  ei  dicit, /amfte,  mihi  nates  •- 
ventris  longms  fugat  Diabolum  quam  sacra  scriptura ! !" 


-crepitus 


The  above  are  to  be  seen  by  any  inquirer  in  the  original 
vjrerman.  * 

Dr.  Heylin,  a  most  learned  Protestant  historian,  gives  the 
ollowmg  account  of  the  introduction  of  the  new  Lutheran  doc- 
trines into*Dantzick  (in  his  Cosmogony,  p.  148  :) 

Jl^^"'!i!''^7^^'^^  ^'.^'  ^•'^^"  '"  the  kingdom  of  Poland  which  ^ave  en- 
haf?hl°  ^^i?^o^'""e«/ Luther,  Anno  1525,  but  in  so  tumultuous  a  manner, 
inat  they  who  favoured  hw  opmions,  deposed  the  old  common-council  men 
and  created  new  ones  of  their  own-prophaned  the  Churches,  robbed  them  of 
their  ornaments,  and  shamefully  abused  the  priests  and  reli..ioi,s  nPr-n— 
aooiisned  li.e  mass-and  altered  all  things  at  their  pleasure.  But  by"  the 
Rlali"i  •  "^'  ^^'^y  S""*^^^  somewhat  quieter,  leaving  the  convent  of 

Diack  l^nara  to  two  nuns,  who  sUlf  enjoy  the  exercise  of  their  reli'non." 


1, 


202 


THE    JUSTinCATION    OF 


The  same  writer  says,  (Ibidem,  Book  II,  page  36.) 

"Whilst  the  Lutherans  were  thus  playing  their  game,  there  started  up 
another  party,  begun  at  first  by  Ziiingliua,  amongst  the  Switzers.  These 
not  communicating.councils,  went  two  different  ways,  especially  in  the  points 
of  consubstantiation  and  the  real  presence.  Not  reconciled  in  their  times 
nor  like  to  be  agreed  upon  by  tlieir  followers.  For  Calvin,  rising  into  the 
esteem  and  phace  of  Zuinglius,  added  some  texts  of  his  own  to  Die  former 
doctrines,  touching  predestination,  free-will,  &c,  by  which  the  dittlrences 
were  widened,  and  the  breach  made  irreparable:  this  course  being  followed 
on  each  side  with  great  impatience,  as  if  they  did  not  strive  so  much  for  truth 
aa  rictory." 

Again,  the  same  writer  says,  (page  136.) 

"In  the  year  1528,  religion  being  altered,  in  a  tumult  of  the  people  in  the 
Canton  of  Betne,  near  adjoining  to  Geneva,  Viret  and  Farrellus,  two  Zuin<T. 
lian  preachers,  did  endeavour  it  in  Geneva  also.  But  finding  that  the  bishop 
and  clergy  did  not  like  their  doings,  they  screwed  themselves  info  the  people, 
and  by  their  aid,  in  a  popular  tumult,  compelled  the  bishop  and  his  clergy  to 
abandon  the  town.  Nor  did  thejjonly  in  that  tumult  alter  the  doctrine  and 
orrfers  of  the  church  before  established,  but  changed  the  government  of  the 
state  also,  disclaiming  all  allegiance  both  to  duke  and  bishop,  and  standing 
fJn  their  men  liberty  as  a  free  commonwealth.  And  though  all  this  was  done 
by  Viret  and  Farrellus,  before  Calvin's  coming  to  that  city,  which  was  not 
till  1536,  yet,  being  come,  no  man  was  for^oarder  than  he  to  approve  the 
action.  And  that  rather  than  their  discipline  should  not  be  admitted,  and  the 
episcopal  government  destroyed  in  all  the  churches  of  Christ,  they  were 
resolved  to  depose  kings,  ruin  kingdoms,  and  to  subvert  the  fundamental  con- 
itituHon  of  all  civil  states." 

It  cannot  be  inappropriate  to  give  a  short  account  of  these 
principal  reformers.  Luther  was  taken  suddenly  ill  after  eating 
a  hearty  supper,  and  died  in  the  night.  Zuinglius  was  killed  in 
a  rebellion  excited  by  himself  and  his  party,  against  the  Catholic 
cantons,  anno  1531.  (Ecolampadius  was  found  dead  in  his  bed, 
before  Luther  met  his  fate  ;  the  latter  did  not  hesitate  to  declare, 
that  he  was  strangled  by  the  devil. — (Lib.  de  Miss,  Priv.  et 
Unit.  Sacr.  Tome  vii,  p.  250.)  Calvin,  in  the  year  1564,  died 
of  a  dreadful  complication  of  distempers,  which  Catholics  and 
some  Protestants  assure  us  he  bore  so  ill,  that  he  expired  in 
despair,  blaspheming  God,  and  invoking  the  devils.  See  Bol- 
seck,  in  his  book  of  Calvin's  Life. — Schlusselburgh,  a  learned 
Lutheran,  in  Theol.  Calviniana,  printed  anno  1594,  p.  72. — 
Herenius,  a  Calvinistic  preacher,  declares,  that  he  was  an  eye 
witness  of  Calvin's  tragical  end,  and  that  he  died  in  despair,  ofa 
most  filthy  and  stinking  disease. — See  his  Liber,  de  vita  Calvini. 

The  following  testimony  is  given  by  Melancthon  t»  the  char- 
acter of  the  reformers.  It  is  taken  from  his  Commentary  on 
St.  Matt.  6th  ch. 

"  It  is  plain,  that  in  these  countries  (he  speaks  of  the  countries  which  em- 
braced Luther's  reformation)  men's  whole  concern  is  almost  about  banquet- 
ting,  drunkenness,  and  carousing.  And  so  strangely  barbarous  is  the  people, 
that  mnst  men  are  persuaded  that  if  they  do  but  fast  one  da^  thcv  must  die 
the  following  night." 


THE  DOCTRINE  OF  TRANSUBSTANTIATION.    203 

So  you  perceive,  gentlemen,  fasting  was  not  then  exploded. 
I  may  remark,  in  reference  to  some  arguments  of  Mr.  Pope  on 
the  subject,  that  the  Albigenses  and  Waldenses  retained  to  the 
last  the  sacrifice  of  the  Mass.  They,  therefore,  cannot  be 
legitimately  numbered  amongst  the  reformers.  1  could  quote 
many  foul  and  scandalous  passages  from  the  works  of  Calvin, 
and  other  reformers,  in  proof  of  the  happy  improvement  in 
morals  and  religion,  which  they  introduced  by  throwing  off  the 
yoke  of  what  they  called  a  superstition,  and  giving  full  scope  to 
the  licentious  and  desolating  principles  of  the  Reformation. 

Jacobus  Andreas  (in  Luke  21)  says, 

"  The  other  part  of  the  Germans,  viz ;  the  Protestants,  give  due  place  to 
the  preaching  of  the  word  of  God ;  but  no  amendment  of  manners  is  found 
among  them  ;  on  the  contrary,  we  see  them  lead  an  abominable  voltiptuoua 
beastly  life ;  instead  of  fasts,  they  spend  whole  nights  and  days  in  revelry  and 
drunkenness." 

Cranmer  was  a  good  example  of  the  cehbacy  of  the  reformers — 
he  brought  his  wife  over  with  him  in  a  chest  to  England,  but 
through  a  mistake  in  the  landing  it,  the  sailors  turned  up  the 
wrong  end  of  the  chest;  the  consequence  was,  that  its  fair 
inmate  was  forced  to  cry  out  for  relief,  and  the  hypocrital  hus- 
band was  obliged  to  expose  her  to  the  public  view.  I  have  many 
other  quotations  here  ;  as  to  the  character  of  the  modern  reform- 
ers, but  I  find  I  have  not  time  at  present  to  read  them  to  you. 


Fifth  Day — Tuesday,  April  24. 


SUBJECT.—"  The  doctrine  of  Transubstantiakon." 
Admiral  Oliver  and  John  Dillon,  Esq.,  in  the  Chair. 

Mr.  Pope. — 1  beg  to  call  upon  Mr.  Maguire  for  proofs  of  the 
doctrine  of  Transubstantiation. 

Mr.  Maguire. — Gentlemen,  as  it  was  agreed  upon  yester- 
day, not  to  recur  to  the  question  of  the  Reformation,  I  shall  at 
once  proceed  to  the  very  important  subject  of  this  day's  discus- 
sion— nauiely,  Transubstantiation.  It  is  a  question  of  the  most 
solemn  complexion,  and  I  trust,  Jhat  although  my  friend  Mr. 
Pope  will  be  obliged,  by  his  est.  "ad  principles  to  differ  from 
me  on  this  occasion,  that  he  will  mi  ilge  in  no  useless  and  pro- 
PHANE  sarcasms  against  a  doctrine  which  I  shall  prove  to  haye 
been  openly  established  for  eighteen  hundred  years.  I  ss.-^  'erely 
trust,  that  in  the  course  of  this  day's  discussion,  my  friend  will 


204 


THE    DOCTRINE    OF    TRANSUBSTAN  TIATIDN. 


not  make  use  of  any  expression,  which  would  be,  accordine  to 
my  principles,  un  absolute  blasphemy  against  the  Son  of  God 
the  doctrine  which  I  undertake  to  defend  be  that  which  was 
w-eac/ied  by  the  Apostles  and  received  by  them  from  Christ,  then 
I  It  would  be  manifest  blasphemy  to  utter  any  sarcasm  against 

I  this  great  and  fundamental  tenet.    Before  I  enter  upon  my  direct 

proofs,  I  shall  beg  leave  to  draw  your  attention  to  one  important 
fact  We  are  told  that  Melchisedech,  a  priest  of  the  Most  High 
made  an  offering  of  bread  and  wine;"  and  St.  Paul  assures 
";  S?*/ ,  "5*  "r\^  ^'^^>  priest /or  ever  according  to  the  order 
of  Melchestdech."  Now,  If  the  same  offering  or  sacrifice  be 
not  continued  till  the  consummation  of  ages,  Christ  could  not 
be  a  priest/or  ever  according  to  the  order  of  Melchesidech.  I 
could  prepare  your  minds  with  further  prefatory  observations, 
but  the  dogma  which  I  maintr.in  is  so  clear  and  so  sustainable 
tnat  1  proceed  at  once  to  my  direct  arguments. 

First,  then,  I  refer  you  to  the  sixth  chapter  of  St.  John,  where 

our  baviour  draws  a  comparison  between  the  bread  which  he 

promised  to  bequeath  for  the  life  of  the  world  and  the  manna 

.        which  came  down  from  heaven  to  feed  the  distressed  Israelites. 

world '"'"vZ^rP^'.^'^  ^^]?^*  }  """'  S'^.«  y°,"'  ''  '"y  fl^«h  for  the  life  of  the 
world.  Your  Fathers  did  eat  manna  in  the  desert,  end  are  dead-  if  anv 
man  eat  of  this  bread,  he  shall  live  for  ever."  '         ^ 

Our  Redeemer  here  extols  what  he  was  about  to  give  at  his 
last  supper,  far  beyond  the  bread  which  mo  know  descended 
from  heaven.  Now,  in  my  mind,  the  latter  would  have  been 
far  superior  to  the  former,  if  our  Saviour  had  left  us  nothino-  but 
a  bit  of  bread  and  a  drop  of  xoine.  Many  of  those  who  were 
present,  and  some  of  them  his  disciples,  were  shocked  at  the 
expression,  and  they  asked  how  was  it  possible  that  he  could 
give  them  his  flesh  to  eat  ?  What  was  the  conduct  then  of  our 
■t  'I  ^"^""^  ^"^  insimci  all  unto  salvation,  and  who  neither 
could  deceive  nor  be  deceived  ?  Instead  of  representing  to  them 
their  mistake  or  correcting  their  error,  if  it  were  one,  he  says, 

lul^?!?'i^'T?''  ^f  y,""to  you  ;  unless  you  eat  the  flesh  of  the  Son  of 
Man,  and  druik  his  blood,  you  shall  not  have  life  in  you." 

At  this,  many  of  his  disciples  who  followed  him  through  all 
dangers  and  persecutions,  all  those  who  were  about  him  from 
Capernaum,  went  hack,  and  walked  no  longer  with  him.  Would 
he,  the  benign  and  beneficent  Jesus,  who  had  descended  upon 
earth  to  lead  man  from  sin,  and  who  was  about  to  offer  himself 
upon  the  cross  for  man's  redemption,  would  he  suffer  those  per- 
sons to  deparf,  believing  that  he  spoke  of  a  reality,  and  not 
explain  to  them  their  error,  if  indeed,  it  were  an  error  ?  Would 
he  have  suffered  ihcm  to  fail  innocenlly  into  error,  when  he  could 
have  so  easily  corrected  their  misapprehension?     I  ask  any 


THE  DOCTRINE  OF  TRANSUBSTANTIATION.    205 

reasonable  man,  had  not  the  people  of  Capernaun),  in  whosQ 
vernacular  language  (the  Syriac)  our  Lord  then  spoke,  a  better 
opportunity  of  knowing  the  meaning  of  the  words  of  our  Saviour 
on  this  occasion,  than  we  who  live  at  the  distance  of  eighteen 
hundred  years,  whose  habits  and  language  are  confessedly  dif- 
ferent?   When  our  Lord  declared,  »  the  bread  that  I  will  give  is 
my  flesh  for  the  life  of  the  world,"  they  then  understood  Jesus 
to  speak  ot  real  flesh  and  real  blood;  and  accordingly  they  walked 
no  longer  with  him.     He  did  not  correct  their  error,  if  such  it 
were.     What  more  easy  for  him  than  to  say,  (if  that  were  his 
meaning)  that  he  did  not  intend  to  give  them  his  real  flesh  and 
blood— that  he  only  spoke  in  a  figurative  sense  1     But  Jesus 
made  no  such  correction.     If  it  were  not  his  real  body  and 
blood  of  which  Christ  then  spoke,  he  led  those  people  into  error: 
but  that  supposition  is  manifest  blasphemy.     Hence  I  conclude, 
that  the  Jews  were  right  when  they  understood  him  to  speak  of 
his  real  body  and  real  blood.     It  may  he  said  that  the  error  of  his 
disciples,  and  of  the  people  of  Capernaum,  was  one  which  Christ 
was  not  obliged  to  correct.     But,  as  St.   Augustin  remarks, 
though  the  Jews  in  a  gross  ari'd  carnal  manner  understood  him 
to  mean  that  he  would  give  his  flesh  to  them  like  meat  taken 
from  a  butcher's  stall,  yet  they  understood  him  to  speak  of  a 
reality ;  and  if  he  did  not  mean  to  give  them  his  flesh  really,  the 
error  could  have  been  easily  corrected.     But  Christ  was  not 
called  upon  to  tell  them  hoiv  it  xoould  be  really  given— ih^X  being 
a  secret  not  to  be  communicated  till  the  period  of  redemption 
was  arrived.     That,  indeed,  would  be  exposing  the  mysteries  of 
heaven  before  the  time.     This  argument  appears  to  me  to  be 
insuperable.     I  will  be  told,  in  the  language  of  Christ:   "  It  is 
the  spirit  that  quickeneth;  the  flesh  profiteth  nothing."     I  will 
show  greater  authority  for  my  interpretation  of  those  words  than 
they  can,  who  endeavour  to  explain  away  the  words  of  our 
Saviour.     I  can  produce  the  passages  in  the  holy  Fathers,  in 
which  they  quote  those  identical  words  in  order  to  show  their 
meaning.     We,  who  admit  the  real  presence,  hold,  that  those 
who  receive  Christ  in  the  sacrament  of  the  altar,  if  they  do  not 
receive  the  sacrament  worthily  and  with  the  proper  dispositions, 
do  not  receive  with  it  the  spirit  of  God— that  though  they  receive 
the  substance  of  the  sacrament,  the  flesh  doth  not  profit  them. 
Hear  what  St.  Paul  says, 

"He  that  eateth  and  drinketli  unworthily,  eateth  and  drinketh  iudsment 
to  himself,  not  diacerning  the  body  of  the  Lord." 

But  it  is  beixind  the  sacred  words  of  eternal  truth,  fulfilled  and 
verified  by  Christ  at  the  last  supper,  that  I  take  mv  stand.  ITpon 
them  I  erect  irrefragable  proofs.— What  Christ  promised  in  the 
sixth  chapter  of  St.  John,  \ie  fulfilled  at  his  last  supper.     When 

18 


II 


206 


THE    DOCTRINE    OF    TRAN8UBSTANTIATI0N. 


solemnly  seated  at  the  board  with  his  chosen  twelve,  he  took 
bread,  blessed  .t,  broke  it,  and  gave  it  to  then,  saying    "  Take 
ye  and  eat,  this  is  mv  BODY."~And  presenting  them  with  the 
chahce,  he  said,  "  Drink  ye  all  of  this,  for  this  Is  my  blood  of 
the  New    Testament,  which  shall  be  shed  for  many  for  the 
.^em.ss,on  of  s.ns."     What  Christ  then  promised  in  the  six  h    f 
John,  he  here  fulfilled  to  the  letter,  and'must  we  not  take  hs 
words  m  their  natural  and  obvious  sense  ?     Shall  we  resort  to 
tropes,  and  fi^r„res,  and  metaphors,  in  order  to  explain  away  (he 
word  of  the  Lord?     If  Mr.  Pope  exercises  his  private   {.d, 
ment  on  the  passage,  and  pertinaciously  adheres  to  his  inter- 
pretation  of  the  words,  it  is  impossible  we  could  agree  upon  the 
mutter.     I  adhere  firmly  and  steadily  to  the  doctrine'  of  the 
church.     Look  to  the  primitive  ages  of  Christianity-examine 
the  successors  of  the  Apostles,  who  believed  and  (aught  what 
was  believed  and  taught  by  the  Apostles  themselves.  Snd  wLo 
transmitted  the  doctrines  to  their  successors.     They  are  al    in 
support  of  the  doctrine  of  transubstantiation.     I  shall  first  quote 
.    the  passage  from  St.  Cyril  of  Jerusalem,  in  his  Mystagog.T^f 
4,  where  takmg  as  his  text  the  words  of  St.  Paul,  "For  I  re- 

snT,t    t      'rVv^''^  '^^'  ''^''^  ^  "'^^  ^■''''  ^^''^^r^d  unto  you." 
speaks  thus  of  the  real  presence  and  of  transubstantiation. 

"This  doctrine  of  the  blessed  Paul  may  be  sufficient  to  satisfy  von  r-nn 
ccrn.ng  the  divi.ie  mysteries  which  you  have  rece  vd  that  von  h^v»  h 
made  partakers  of  tjfe  60^,  and  bju  of  OAr^rfor  it  SovZs  tluU  ""r 
Lord  Jesus  Chnst  in  the  same  night  in  which  hc>  was  be"rayed   too    L^^^^^^^ 
and  gave  ,t  to  his  disciples,  saying,  'Take,  eat;  ims   sT  body  '     And 

Si'Stst  him^^^^  'Take.'drink    \Z  JsTt-blooS ' 

toince  Christ  himself,  then,  did  so  affirm,  and  say  of  the  bread  'This  is  mv 
body;  who  shall  rronUhenceforth  preMune  to  make  any  daub  o}d  ?  And  sin  e 
Sot  h"s  bZdl  'Son^'"."  '"^J^''^'^^''  ^^''^«'  ^  ''^y^  «'"'^"  d«"bt,  and  "ay 

wnr  hv  nf  h  1-  ?        K      '•'^'  ''y-l'isp"'"  Po«'«;  and  shall  he  not  be  thou-^ht 
worthy  of  belief  in  changing  wme  into  blood  ?     Being  invited  to  an  ea,  hiv 
marriage  he  wrought  thfs  stnpr.„dous  nnracle,  and  shtl   we  not  »n  "a  ?S 
CO  ./6.S,  that  he  gave  his  o,.„  body  and  blood  to 'the  d.iidiW.rb  de^'oom 
rherelore,  with  full  assurance  let  us  receive  the  body  and  bloodof'St 
.^nl    ?r  ' ''  ^^Pr  ^""^  ^m"""'''*')  "'■'^'•^•"d  the  body  is  given  uTo  thee  imd 
under  the  type  of  wine  the  bloocf;  that  receiving  the  body  and  bloociof 
Christ,  thou  mayest  be  co-partner  with  him  of  his  body  aid  bloldT^o  shalU 
be  CAm/.Mon,  carriers  of  Christ,  when  we  receive  his  body  and  bio  dnto 

it  feri,  u  A  ^  ^.PV^'^^  consider  them  as  naked  bread  and  naked  vine  for 
U  IS  he  body  and  blood  of  Christ,  according  to  the  words  of  ouSd  h  m^elf 
For  though  your  senses  should  suggest  t/nUo  you,  yet  let  faith  coXm  Z- 
Judge  not  of  the  thing  by  the  taste!  but  rather' be  more  c;;S  n  J  £s  red  b^ 

^Tvt  toSee  This"k  '""'"  ^"'' ^/r"?^  ^^"^  '^^'  ^^e  body  an^d  blood  ar^ 
given  to  thee.  1  his  knowing,  and  of  this  be  ncr  assured  that  wliat  ann.^nr<. 
JO  you  bread  is  not  bread,  but  the  body  of  Chrilt,  aU  ughUu  ^  hu^U 
h  »o/«?.  '■  if  "^•'^"  M •''  wme  whieh  you  see,  and  which  has  the  "!SJnkr^, 
Tf  nl  '  '"  *"u  ^^"""^  "'  Christ-'  Taste  and  see  koto  sweet  the  Lordis^ 
Think  you,  now,  that  you  are  required  to  discern  this  by  the  sense  of  taste  ? 


THE  DOCTRINE  OF  TRANSUBSTANTI ATION.    207 

!?;in.^.?"  "•«"'«.  but  by  ihote^linwny  of  faith,  which  ia  certain,  anil  loavea 
Jn.  w  !;";;. "■■  '"'"'".r"  '"'''  *'"'"'  J""  "^^'  "«'  ^•"-nianded  to  .al<e  bread 
ClirisT"  "        "        "/'^""■"""  "'  ^'•'''«^»  t"  I'^ke  the  body  and  bloo<l  of 

St.  Cfirysostom,  in  his  83d  Homily  on  the  26th  chapter  of 
Matthew,  tomo  7,  maintains  the  same  doctrine. 
whlV  i'^ "".  (««y«  be)  believe  God  in  every  thing,  and  not  gainsay  him,  olthou-rh 

Z7 1      .    r  \ '""i''  !"  •'". '"  '"J/*'*"".  'X't  looking  only  on  tlie  thin-s 

hat  he  before  „s,  but  holding  fast  h.s  words  ;  for  his  word  cannot  dcce ivf 

)..t  our  sense  is  very  eas.ly  deceived.     That  never  faileth-//,,-,  often     Si,  ce' 

hen   h.s  word  says.   '  ThU  is  my  body;  let  us  assent  and  believe  u"d  ^l 

v.th  the  eyes  ol  our  nn.lerstanding.     Christ  left  to  us  nothing  sensMclni 

things  mteUeclualumler  sensible  forms.     Thus  the  blesain /of  baSm  is 

g.ven  by  water,  which  ,s  corporeal  ;    but  what  is  done  by  it-na,  idy'  re^en! 

TwllTh  ^''"r'""""'.'"  '"corporeal  or  intellectual.    If  Jo«  were  incorZ^Z, 

«  «rtei  tS'a  b-llTr''"'?^""  "'1'  P»r./j/iuco,-poreo/;  but  as  yo./r  sou 

«  united  to  a  body,  those  gifts  are  to  be  comprehends  iindercorpoieal  sLmis. 

low  nmny  persons  are  heard  to  say,  I  would  willingly  behol.l  his  fi cure,"  is 

Sir,"'  •   »^r'  "'?  *"•''  '"'"-t'^ou  /o«cAc.,rifin.-thon  receCt')Sm 
nto  thy  breast ;  yet  thou  desirest  to  see  his  garments.      He  gives  himself  to 

ted  into  thy  bieas        1  hese  are  not  the  works  of  human  power      He  who  in 
hat  supper  »m^*  these  thmgs  himself  now  also  dues  them  for  yon.       We  ho  d 

wm!^»Ju  nfTT'^lf- ,"'°  '""'^'fi'^r'^  changer  of  thin  is  Himself;  vZ 
mil  give  us  of  his  flesh  that  xve  may  he  filled.-{3oh,  xxxi,  31.)  'this  Christ 
has  donc-not  only  allowing  hims.lf  to  be  seen,  but  to  be  to  .died  too  md 
0  be  eaten,  and  teeth  to  pierce  his  rtesh.  and  all'to  be  filled  witl  the  love  o1 
n^  T^l  f:'"  g've  their  children  to  be  nourished  by  others;  not  so  I 
ays  Christ ;  but  I  nourish  yoi.  with  my  flesh,  and  I  place  in vsdf  before  you 
I  was  willing  to  become  your  brother;  for  the  sake  of  you  i  took  flesh  and 

B^  rehtP^  "'''m  ^  '"or"'"  '"  ^°"  "'"*  "'^^'^  ''"^  ^^^^^h  which  I  became 
Bordated.''— (Flom.  24,  in  Joan.  1,  .5,  p.  292) 

«„H  !!'t'*  '*^'''V  ^''°"i^  ^  ^'^'"''^  P**"'  ^     ^^'"'"g  to  impress  on  the  hearer, 

o7tTed^s:S(rsrtS^^^^^^^ 

fl^lT''/^  ^","^^''-  f  ""^  tf-^'-ndous  cup-that  lohich  is  in  tha  cup  is  that  xohich 
n  wed  from  his  side,  and  we  partake  of  it.  It  is  not  of  the  altai-  but  of  ChrTst 
himself  we  partake  ;  let  us  therefore  approach  to  him  with  all  reverenc^  aid 
punty;  and  when  thou  beholdest  the  body  lying  before  theesay  tXself  Jy 

llhii^  '  ""'  "?  °"f  7"^'^  and  ashes.  ^Thik  is  that  very  b^dy  3  A  i^ 
which  was  pierced  by  the  lance."-{Hom.  24,  in  Ep.  ad  Cor.  i    10  ) 

He  that  was  present  at  the  last  supper,  is  the  same  who  is  now  present, 
and  consecrates  our  feast :  for  it  is  not  man  n,ho  makes  the  thing^ lyinlZlhe 

rnriai  of  rnH   r  T'^'  ^'^  P'onounced  by  the  priest,  but  it  is  the  power 
Z,.£f  I   „  ^.^  that  consecrates  them.      He  said,  '  this  is  my  body,'  th^sc 
words  make  the  chunge."-Hom.  De  Frodit.  Juda>.  t.  v.  pa..e  415  )      ^ 
«  lA-       'V.^^  partake  of  this  body,  aa  many  taste  of  this  blood  think  it 

Smr%f£ii;Uto.iti;y"^^ ''  «^°-'  -^  '^ — B  Al?;^^!^ 

bod7of  ofw'^'TP''?  ^^'^  P'T°^  the  im„ger;  for  even  here  shall  lie  .he 
on  all  side,  hv  1"S  TT'^  '"  ^^T'^^^'  "S  clothes,  as  then,  but  surrounded 
thin  J,  Th  ^  •  °'y  -^P'"^-  T  'fy  ^'^^t  are  initiated  understand  these 
mings.     1  he  magi,  or  wise  men  did  nothing  fiul  adnrp  .■  >...f  ♦!,«.,  ;f  Hy... 

?CWn1'«  pCm''^  conscience,  wilt  be  permitt^cd  to  take'him  to  THTSELr/' 
turat  De  S.  Philogomo  t  ii,  p.  337.) 


1208 


THE  DOCTRINE  OF  TRANSUB8TANTIATI05. 


r  !.•  n®  "•"T*"t"  of  Job,  to  ahow  their  love  for  him,  said,  '  who  will  aivn  n. 
of  h.8  csh  that  we  may  bo  f.lled.'-(xxxi,  31.)  In  hke  manner  Chrirt  "avo 
U8  huJUsh  that  with  It,  wo  may  be  filled  and  inflamed  with  th.!  love  of  Tiiin. 
1  Ills  body  lymg  m  the  manger,  the  wise  men  reverenced,  seeing  no  audi  thin-r 
•8  thou  aeest ;  thou  dost  no  see  him  in  the  manger,  but  on  the  altar— nor  doH7 
IJiou  only  sec  him,  but  moreover  thou  toucbest  him— thou  eat.  st  him  and 
returnest  home  with  him  in  thy  breast ;  cleanse  then,  thy  soul  from  all  ddile- 
ment,  and   prepare  thysdf  to  receive  these  mystenea"— {Horn.  24,  In  1, 

"  Wonderful  !  !  The  table  is  spread  with  mysteries,  the  Lamb  of  God  i» 
slam  lor  thee,  and  the  spiritual  blood  flows  from  the  sacred  table  11,' 
Bjniituul  fire  comes  down  from  heaven  ;  the  bloodin  thechalice  isdruwn  from 
trio  spotless  side,  for  thy  purification.  Thinkestthou  that  thou  seest  breod  ?_ 
Uiat  tliou  seest  wine  ?— that  these  things  pass  ott'  as  other  foods  do  ?-far  be 
It  trom  thee  to  think  so.  But  as  wa.x,  brought  near  to  the  fire,  loses  its  for- 
mer  substance,  which  no  longer  remains  ;  so  do  thou  thus  conclude  tliat  the 
mysteries  (the  bread  and  wine,)  are  consumed  by  the  substanceof  the  body 
wheiTlore  approaching  to  them,  think  not  that  you  receive  divvie  body  from  a 
man  but  lire  Irom  the  hand  of  a  8eraphim."-Hom.  De  Panitione  sue  de 
Iiiuchar.  in  Encaeniu.  t  v,  page  489. 

"  Christ  was  not  content  to  be  made  a  man— to  be  scourged— but  reduced 

us,  as  1  may  say,  into  one  mass  or  lump  with  himsdf,  and 'this  not  only  by 

«aith,  but  in  very  deed,  makcth  ns  his  own  body.     What  ought  then  to  be 

•  purer  than  he  who  shall  partake  of  the  sacrifice.   What  rays  of  the  sun  oii^ht 

not  those  hands  to  exceed  in  brightness  which  handle  this  crown— that  mouth 

I]    lI^  .}r^'*n^  spiritual  fire— that  tongue  which  is  bloody  with  this  admi- 

raOle  bloodi     Call  to  mind  with  what  honour  thou  art  dignified,  of  what  table 

thou  partakest     For  we  are  fed  with  that  //itns- which,  when  the  an  gels  behold, 

they  tremble.     Neither  can  they  without  ftar  see,  by  reason  of  the  "lory  which 

Cometh  from  thence;  and  we  arc  reduced  into  one  mass  with  hfm,  Christ's 

body  being  one  and  his  flesh  one ;  who  shall  declare  the  power  of  the  Lord— 

who  shall  make  known  his  praises  ?    What  shepherd  ever  fed  his  sheep  with 

his  own  members  ?     Many  mothers,  when  they  bring  forth  their  children 

give  them  to  otiier  nurses,  tliis  Christ  would  not  do,  but  feeds  us  with  hisoioji 

proper  body,  and  joins,  and,  as  it  were,  glues  us  to  himself." 

The  following  passage  is  taken  from  St.  Augustin,  in  his 
Enarration  upon  the  33d  Psalm,  commenting  upon  these  words 
of  the  Septuagint  :— "  Ferebatur  in  manibus  suis,"  he  says  as 
plain  as  words  can  make  it,  that  though  David  could  not  carry 
himself  in  his  own  hands,  according  to  the  letter,  yet  the  prophecy 
was  accomplished  literally  in  the  person  of  Christ.''  The  holy 
Father  observes — 

"  '  Ferebatur  in  manibus  suis.'— Hoc  vero  fraties  quomodo  possit  fieri  in 
homme?  Qms  mtdligat  ?  Quis  enim  portatur  in  manibus  suis  ?  Manibus 
altoruin  potest  poitari  homo— manibus  suisncnio  portatur.  Gluomodo  intdli- 
gatur  in  ipso  Davide  secundum  literam  non  invsnimus,  in  Christoauteiiitnve»it- 
m«».  Ferebatur  enim  Christus  in  m«>ii6ws  suis  quando  commendans  ipsum 
Corpus  s^^m,  ait,  hoc  est  Corpus  meum— /«re6af  enim  Ulud  Corpus  in  mani- 
bus SUIS.  «  He  was  borne  in  his  own  hands.'  '  How  this  could  be  done  by 
man,  brethren,  who  can  comprehend  ?  For  what  man  is  carried  in  his  own 
hands  ?  Man  can  be  carried  in  the  hands  of  others- in  his  own  hands  no 
man  is  carried.  How  this  can  be  understood  of  David  to  the  letter  we  do 
not  find,  but  in  the  person  of  Christ  we  find  it  literally.  For  Christ  was  home 
trt  ,iM  -.ncn  kands  when  eoiumeriding  his  own  proper  body,  he  Buid,  '■  this  is  luV 
body,'  FOR  HE  CARRIED  THAT  BODT  w  At*  own  hmds." 


THE  DOCTRINE  OP  TRAN8UBTANTIATION.    209 

Some  polemical  smatterers  have  endeavoured  to  evade  this 
manifest  argument,  by  observing  that  Christ  might  carry  his  body 
in  his  hands,  as  a  king  or  prince  might  carry  his  own  picture  ; 
but  the  diflerence  between  these /cei/e  dispatanta  and  St.  Angus- 
tin  is,  that  St.  Augustin  held  and  believed  Christ  to  have  curried 
in  his  hands,  his  own  true,  real,  and  substantial  body,  which  he 
alfirms,  wo  mere  mortal  could  eJJ'ecluate  ;  whereas,  according  to 
those  gentlemen,  Christ  only  did  what  every  man  could  easily  per- 
form— carry  about  his  body  jigurativeUj — representatively,  &c. 

St.  Augustin  Concione  in  Psulmum,  33,  thus  writes  : 

"  There  was,  yoii  aro  all  aware,  first  the  Bucrifico  of  the  Jowb,  which  con- 
sisted  in  victims  of  cattle,  and  that  in  a  mystery.  The  sacrifice  of  tiie  body 
and  blood  of  our  Lord  which  the  failhlul  know  who  read  the  «'08|)«'l  but 
which  all  do  not  know,  and  which  it  were  to  bo  wished  some  did  not  know  to 
their  condemnation,  was  not  then  instituted,  which  sacrifice  is  now  cstablisliwl 
all  over  the  world." 

Again  in  Lfb.  22,  De  Civit  Dei.  cap.  iii,  he  relates  the  follow- 
ing fact : 

"  A  certain  man  called  Hcsperius  of  the  Tribunitial  order^who  still  liveth 
convenient  to  us,  hath  a  little  farm  called  Zubedi  in  the  territories  of  Fusali 
which  he  having  believed  by  the  injurj;  done  his  servants  and  cattle  to  be  haun- 
ted \yith  evil  spirits,  besought  my  priests  in  my  absence  that  one  of  them 
should  go  thither  and  expel  them  by  prayers  ;  one  accordingly  went— offered 
therb  the  sacrifice  of  Christ's  body,  praying  with  all  his  might  that  iJiis  evil 
would  cease,  and  by  the  mercy  of  God  it  did  cease." 

The  above  passage,  you  will  perceive,  establishes  not  only  the 
doctrine  of  Transubstantiation,  but  also  the  holy  sacrifice  of  the 
Mass. — Were  a  priest  of  the  present  day  to  offer  up  the  sacri- 
fice of  the  Mass  for  the  expulsion  of  evil  spirits,  and  the  preser- 
vation of  cnttle,  what  an  outcry  would  be  raised  by  the  "Saints" 
against  him,  as  if  the  practice  were  idolatrous,  superstitious,  and 
damnable. 

"  Christ  took  uoon  him  earth  from  the  earth,  because  his  flesh  is  from  the 
flesh  of  Mary,  and  because  he  here  walked  in  this  flesh,  even  thiiS  same  flesh 
he  gave  to  us  to  eat  for  our  salvation  :  but  no  one  eateth  this  flesh  without 
having/ir«t  adored  it  :  and  not  only  do  we  not  sin  by  adorinjr  it,  but  we  sin 
by  not  adoring  it.  But  is  it  the  flesh  that  quickeneth  ?  The  Lord  in  exaltin«r 
this  earth  to  us,  informs  us  that  it  is  the  spirit  that  quick eneth^the  flesh  profitet^ 
nothing.  Wherefore,  in  abasing  yourself  and  in  casting  yourself  down  before 
any  matter  whatever,  consider  it  not  as  matter,  but  consider  in  it  that  holy  one 
of  whom  the  body  which  you  adored  is  the  footstool.  For  it  is  for  his  sake 
that  you  adore  it" — In  Psal.  93. 

"  The  man  Jesus  Christ,  though  in  the  form  of  God,  he  receive  sacrifice 
with  his  Father,  yet  in  the  form  of  a  servant  he  chose  rather  to  be  himself  a 
sacrifice,  than  to  receive  it— thus  he  is  the  priest,  himself  oflTerine,  and  himsell 
the  victim." — De  Civit.  Del.  Lib.  x. 

Speaking  of  the  Jews  converted  by  St.  Peter,  he  says, 

"They  were  converted,  they  were  baptized,  they  approached  the  tabic  of 
the  Lord,  and  now  believing  they  drank  that  blood  which  in  their  raee  thev 
had  shed."— Sermo  76.    De  verb.  Evangel.  I,  v,  Ed.  Bened. 

18* 


t  .4    V 

i   '  >', 
.  i.  -1'  . 

'J  ■.    I 

I'ii  ■ 


flO 


THE    DOCTRINE    OF    IttANSUBSTANTlATlON. 


•o drink  ,  .lllmusl,  i>  m»7«  ,p™    3r  iblVroS  '«""!:  "!"'  '""  '"™3 
Si-  Hilary  in  his  eighlh  book  on  the  Trinily— 

under  a  nivsterv  or  v..il  ii.^  ii    i    <-i-:    ,     ,    y  '-^'"^"''i  "nd  that  wr  tnilv  fnL« 

.hell!-:';:-  l^^^X'::^^!:^^'-'^'-^  on 

il.v»  been  mVflffi;.?^ Vw^dwcK'u"^  """''"S'''' Wort  ""'^  "" 

•iation  >vas  not  racTve  „„H  ^1,  ",''5"™  '  "''™  "•>"«'"bstan. 
«.«  church,  thlTuI^  1  eil'rj;;tllrl'':f  "'"""=  °' 
Bonje  public  and  well  establi,hed'^twroi7of  Ih^^.r: 
doctrine  was  excliirlprl      I  «mIi  vJ^-^r  ?        '  >*nich  that 

l"ot:rt  ':i.iJr;T;rotrhittr;^^^^^^  '^ 

among  the  Greeks,  sa/s,  '  ""''  "'"'  ""^  '"  S"-'"'  "■.""■■« 

have  received,  and  when  the  bodv  nnHKl^S  f^'  ^''^P"*^^^^.  and  the  deacons 
fo'r  the  communicantT  the  DrS  or  hJ^^  ^'"^  "^ '^"^  .^"S"^'^^'- '"  ^^^  <=l'»lice 
divine  bread  in  the  sacred  cfa  ice  °%?^1°"  *^«7"^s  ^^e  sacred  relics  of  the 
is,  he  show ;  Je  ",8  Chr  «  „„J  ,u'  ♦  I-  t""^"^^,  ^^'''"'  '^  ""  the  people  •  that 
blood,  which  ir'saSledfotustfn  "  t'  rP^\W^-d\ls  Ime 
us,  and  per..it..  .  ^^".Je  to  see  'and  Cr'^f^  ^P^«P'f.  ^'''ich  he  dves 
him  with  th«  »Q,  ;  .1, ..  ''-!„'  llf^.^'  f  "^.  f«  /«^:'  =  where  the  holv  Deonle  sp« 
their  salvation.^'  '  ^-<>— ""*  «na  asK  o^     un  whatever  is  n'ecess'ary  for 


THK    DOCTRINS:    OF    TRAN8UBSTA>  TIATION.         21 1 

And  a  little  nftcr  he  says, 

"  Thfiv  oiitjht  to  proHtruti!  tli<'mflt!lvf'fi  on  the  ground,  and  to  adoro  with  all 
their  souls  tlio  livinj;  bread,  wlii<;|i,  with  the  blood,  is  in  tli«  chuhco." 

Mr.  PopK — Gentlemen,  Mr.  Muguire'n  first  and  direct  proof 
of  tranHubstniitiation  \^  taken  from  the  priesthood  of  Melchise- 
dech,  who,  he  informs  us,  offered  up  broad  and  wine.  The 
Douay  version  translates  the  18th  verse  of  the  14lh  chapter  of 
Genesis,  thus  : 

"  But  M('lcliisedt>cl),  kincr  of  Salem,  briniirinfr  forth  bread  and  wine,  for  ha 
was  priest  of  the  Moat  High  God,  blessed  hini,  and  said" — 

The  ex|>i(  Psion,  you  perceive,  is,  "brought  forth  bread  and 
wiiu',''  not  •  otTered  up  bread  and  wine."  Pererius,  a  Jesuit, 
saxs,  thnt 

"  There  is  nofhins;  hero  concerning  oblntion,  but  the  bringing  forth  of  bread 
and  wine,  not  to  God,  but  to  Abraham,  as  is  proved  by  reference  to  Augustin 
and  Ambrose." 

There  is  a  stranjre  alteration  in  the  text  of  the  Douay  Bible. 
It  is  said,  /or  he  was  the  priest  of  the  most  High  God.  Pererius 
informs  us  that  the  Hebrew,  literally  rendered,  should  be,  "  and 
ho  was,"  and  not  "  for  he  was."  Melchisedech  blessed  Abra- 
ham ;  the  blessing  Abraham,  and  not  the  bringing  forth  of  bread 
and  wine,  was  characteristic  of  the  priesthood  of  Melchisedech. 
Cardinal  Cajetan  states,  «'  That  which  is  introduced,  touching 
the  priesthood  of  Melchisedech,  is  a  separate  clause." 

Christ,  because  he  lives  for  ever,  has  an  unchangeable  priest- 
hood ,  and  therefore  needs  not  transfer  it  to  others.  The  woid 
*'  priest,"  is  a  corruption  of  the  French  word  "  petre,"  which  is 
derived  from  the  Greek,  "  n^fafivif^og,^^  signifying  an  elder. 
I  here  challenge  Mr.  Maguire  to  produce  a  single  passage  in  the 
New  Testament,  where  the  minister  of  the  gospel  is  designated 

My  friend  has  brought  forward,  in  support  of  the  doctrine  of 
trarisubstantiation,  passages  from  the  gospel  of  John  and  from 
the  words  of  our  Saviour,  in  the  institution  of  the  Lord's  supper. 
1  pnl  it  lo  ever  If  rational  man,  whether  .rich  a  doctrine  as  transub- 
stanlialion,  which  contradicts  reason,  and  the  senses  given  to  vs  by 
God  himself, — the  very  evidence  on  which  the  resurrection  is  estab- 
lished, — should  not  be  built  upon  plain,  decided,  and  unquestionable 
passages  / 

I  shall  quote  to  you  the  opinions  of  a  number  of  Roman  Catholic 
ecclesiastics  and  writers,  acknowledging  that  the  scriptures  do 
not  evidently  prove  the  doctrine  of  transubstantiation.  Bellar- 
mine,  (De  Euch.  I.  3,  c.  23,)  Suarez,  (in3  dis.  49,  qu.  75,  sec.  2,) 
and  Vasquez  (in  9  part.  disp.  180,  nii,  75,  art=  2,  c=  16,)  admit, 
that  Scotus  acknowledges  that  this  doctrine  cannot  be  proved 
clearly  from  scripture.    Bellarmine  allows  that  this  opinion  is  not 


f 


212         THE    DOCTRINE    OF    TRANSUBSTANTIATIOff. 

improbable  ;  und  Sunrcz  and  Vasquez  confos.s,  that  Durandua 
made  a  similar  statemont.~(in  Sent.  I.  4,  disU  11,  qu.  1,  n.  15  ) 
Ucham,  another  celebrated  schoolnmn,  expressly  remarks,  that 

"  The  docfrino  which  hol.ls  that  the  BubstRiico  of  broad  and  wino  ronmins 
^nt'SITSSolS.TSr'a?"'""''''  """"  ""  to  Be„pturo."-(,„^ 

Gabriel  Bid,  another  great  divine  of  the  church  of  Rome 
ireely  declares,  that —  ' 

1    "  A''*"  ""V  »•''"«  oxpreHHed  in  (he  canon  of  the  scriptn.eH,  a  man  may 
hohovo  that  tin,  substance  of  bread  a.ul  winodoth  ro.nain  atlcr  consccmfion." 

And  therefore  he  ascribes  transubstantiation  to  some  other 
revelation  l)oside  scripture,  with  which  ho  supposes  the  church  of 
Homo  was  I'avoured— (in  Canon  Misa.  Lect.  40.) 

Cardinal  Do  A llaco,  of  Canibray,  plainly  informs  us,  that— 
«  Th«  doctrine  of  the  substance  of  bread  and  wine  remaining  after  conso- 

Nay  more,  that  for  the  other  doctrine,  viz.  of  transubstantiation, 
"  There  is  no  evidence  in  sciipture."— (In  4,  Sen.  Q,.  6.  Art.  2.) 
Cardinal  Cajetan  confesses  that, 

"The  gospel  no  where  expresses  that  the  bread  is  changed  into  the  body 
o(  Clirist ;  that  wo  have  this  from  the  authority  of  tlic  church." 

Nay  he  goes  further, 

"  That  there  ia  nothins;  in  the  gospel  which  enforceth  any  man  to  under- 
stand  these  words  of  Christ,  '  this  is  my  body,'  in  a  proper  and  not  in  a  nieta- 
pliorieal  sense  ;  bijt  the  churth  having  understood  tiiem  in  a  proper  sense 
they  are  to  l)e  so  expluined."— (In  Aquin.  3,  part.  Qu.  75,  Art  1.)  ' 

I  might  add  several  quotations,  to  show  that  it  is  the  opinion 
of  many  other  Roman  Catholic  divines,  that  the  doctrine  of  tran- 
substantiation  is  not  supported  by  holy  writ.     My  friend  has 
referred  us  to  the  6th  of  Joiin.     He  has  dwelt  on  the  superi- 
ority of  the  bread  of  which  Christ  speaks,  to  the  maniia  wliich 
supported  the  Israelites  in  the  wilderness  ;  and  contends,  that  if 
that  bread   be   not  liierally  the  body  of  Christ,  it  possesses  no 
Huperioiity  above  the  manna.     I  ask,  what  was  it  that  came  down 
from  heaven  1     "  I   am  the  living  bread  that  came  down  from 
heaven."     Was  it  the  body  of  Christ  1     Was  it  the  sensible, 
corporeal  frame  ?     I  put  this  again  to  you.     No— the  body  was 
received  from  the  Virgin  Mary  :  but  Christ  in  his  divine  nature 
came  from  above  :  Christ  in  his  divine  nature  is  the  bread  on 
which  his  people  feed,  spiritually,  not  carnally  :  they  are  nour- 
ished by  the  truths  in  w4iich  they  believe.      In  this  consists  the 

Siinprinritv  nf  tlip  hr«!wl  rkf'jlffi  nK^,.n  «l,«  ,,,.. :-,*'- ^l  ! 

!. -j y    „.   „ r.  ,,i,.j.,v  liic  iiJaiiua  III  Uiu  wiiuuriu'ss. 

My  friend  has  asked,  would  the  Saviour  have  allowed  the 
people  of  Capernaum  to  lie  under  a  mistake  ?     It  ill  beconies 


THE  DOCTRINE  OP  TRAN9UB8TANTIATION.    218 

US  to  pry  into  the  mysterious  procredirigH  of  infinite  Wisdom. 
"  Unto  you,"  said  ChriHt  to  his  diHciples,  "  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  heuven,  but  to  them  that  are 
without  m  parables."  I  nm  told  not  only  that  the  Jews  murmured 
at  his  language,  but  that  some  of  his  disciples  departed  from  him. 
'I  hey  that  wore  not  his  real  followers,  and  had  not  been  taught  by 
him,  IS  manifest  by  the  fact  (hat  they  misunderstood  the  spiritual 
lueanmg  of  the  Saviour's  words,  and  by  their  dejjarture  from  him. 
II  Mr.  Maguire  ad<luces  this  chapter  in  support  of  transub,«»tan- 
tiation,  It  proves  too  much.  In  the  same  chapter  it  is  said, 
"  He  that  oalotli  my  flesh  and  drinketh  my  IIwhI,  hath  cv«  riaHting  life." 
If  such  passages  prove  transubstantiation,  then  every  individual, 
whatever  his  character  may  be,  who  partakes  of  (he  outward 
eJemertts,  is  m  possession  of  everlasting  life  !  Our  Saviour 
throws  light  upon  the  import  of  his  language  when  he  says, 

«haih.:;er";iS;t:^-(v:'35.)'""  """'""="'  ""'^ '" ''"''  ''''''^' ""  -° 

•  My  friend  will  acknowledge,  that  believing  is  a  spiritual  act  ; 
and  yet  the  Saviour  distinctly  sayg,  "  Me  that  believelh  on  me 
shall  never  thirst."  In  strict  accordance  with  this  view  is  the 
remark  of  Augustin  : 

1/  "_!n ''^  Fcparest  thou  thy  teeth  and  stomach  ?  Beneve,  and  thou  hast  eaten 

Such  is  the  language  of  Augustin.     Does  not  the  Redeemer 
himself  say, 

"  Tlie  spirit  quickeneth,  tho.  flesh  profiteth  nothing  ;    the  words  that  I  have 
spoken  to  you,  are  spirit  and  life."— Jolui,  vi,  46. 

And  when  he  asked  those  disciples  who  remained  with  him, 
"  Will  ye  also  go  away  ?"— they  replied, 

"  To  whom  shall  we  go  ?   Thou  hast  the  words  oCrternal  life,  and  we  have 
believed  and  known,  that  thou  art  Christ  the  son  of  God." 

Christ  also,  in  reference  to   Judas  and   the   disciples   who 
departed  from  him,  says, 

nirJ''."''1u '■°  "'""''  ?!  ^","/'"''  ^'^"'^^^  "«^-  ^«'"  J«^"«  '^n«"'  from  the  be^in- 
him  "-65  v^  '^"*'  "°*  '''''"'''^'  ^"'^  ^^"^  ^^  ^^«  ^'"^'  «'«"'d  t^'^t'ray 

Origen  thus  speaks  : 

„  "  '^.^?r''  if  "'«"'"  the  New  Testament  a  letter,  which  kills  him  who  doth 
in°a  ?rth  7  ?  "nderstand  those  things  which  are  said  :  for  if  we  take  accord- 
blood  h?,  1  f  t'l  'y,^"',''^'  «'^!'''/''c.^Pt  ye  can  cat  my  flesh,  and  drink  my 
Olood,  this  letter  kills."— (Homil.  Levit.  chap.  10.)  ' 

c" »  •"  5''='  j-jcaiiac  uc  iiuctruia  tyhrisuana,  says  : 

"  If  the  speech  be  a  precept  forbidding  some  heinous  wickedness  or  crime, 
or  commanding  us  to  do  good,  it  is  not  figuraUve  ;  but  if  it  seem  to  command 
an,  heinous  wickedness  or  crime,  or  to  forbid  that  wliich  in  profitable  or 


814  THE    DOCTRINE    OF    TRANSUBSTANTIATION. 

.  beneficial  to  others,  it  is  figurative.  For  example,  '  except  ye  eat  the  fiesh  hf 
the  Son  of  Man  and  drink  his  hlood,  ye  have  no  life  in  yon.'  This  .ef-ms  to 
command  a  heinous  wickedness  and  crime ;  thereforeitis  a  figure;  command 
ing  us  to  communicate  of  the  passion  of  our  Lord,  and  with  drjiaht  „„d 
advantage  to  lay  up  m  our  memory  (mark  it  is  not  tlie  body  of  Christ  in  our 
bodies,  but  to  lay  up  in  our  memories)  that  his  flesh  was  crucified  and  wounded 
for  us. '—  Lib.  Ill,  torn,  iii,  p.  53,  Edit.  Basil,  1596.) 

Mr.  Maguire  has  referred  to  the  Saviour's  words  at  the  insti- 
tution of  the  Lord's  Supper,  "  this  is  my  body,"  I  ask,  may  we 
not  interpret  the  expression   figuratively  ?     Did  the  Redeemer 
always  speak  literally  ?      Does  he  not  say,  "I  am  the  door" 
(John,  X,  9.)  "  I  am  the  vme?"  (John,  x\;i.)  If  the  Redeemer 
spoke  even  once  figuratively,  he  may  have  spoken  figuratively 
on  this  occasion.     There  is  a  figure  in  the  following  passage, 
"This  is  my  blood  of  the  New  Testament."     Heie  the chaltce 
is  the  blood  of  Christ  :  the  material  substance  of  the  cup  is 
according  to  the  letter  the  very  blood  of  Christ.      The  Saviour 
speaks,  we  perceive  figuratively  in  the  very  context.      Now,  if 
one  part  of  the  Saviour's  words  at  the  institution  of  the  Eucha- 
rist  is  to  be  taken  literally,  why  not  the  rest  ?      But  are  we  to 
suppose  th&t  the  cup  is  transubstantiated  into  the  blood  of  Christ  ? 
I  would  also  ask  Mr.  Maguire,  is  there  not  another  specimen  of 
figurative  language  in  the  expression,  "  this  is  my  blood  which 
is  shed  ?"     Was  the  Saviour's  blood  shed  when  he  said,  "  it  is 
shed  ?"     Was  his  body  broken,  when  he  said,  "  it  is  broken  .'" 
My  friend  has  threatened  us  with  a  great  number  of  quotations 
from  the  Fathers ;  permit  me  to  call  your  attention  to  a  few. 
Tertullian  says — 

"  Grod,in  your  gospel,  has  so  revealed  the  matter,  calling  the  bread  his  own 
body,  that  you  may  hence  understand  how  he  gave  bread  to  be  the  figure 

II  J  ^"'"  .^°''y  ;  which  body,  conversely,  the  prophet  has  figurativeu 
called  bread,  the  Lord  himself  being  afterwards  about  to  interpret  this  sacra- 
ment."—Adv.  Marcion.  Lib.  iii,  §  12,  13,  p.  209 

Arguing  against  the  sceptics,  who  denied  the  certainty  of  sense, 
he  says — 

"  We  must  not  call  our  senses  in  quesHon,  lest  we  should  doubt  respectin<T 
their  fidelity  even  in  the  case  of  Christ  himself.  Because,  if  we  question  the 
fidelity  of  our  senses,  we  might  peradventure  be  led  to  say,  that  Christ  delu- 
sively beheld  Satan  precipitated  from  heaven,  or  delusively  heard  the  voice  of 
his  bather,  tesfifyinaof  him,or  was  deceived  when  he  touched  Peter's  motliei- 
m-Iaw,  or  smelt  a  different  odour  of  the  ointment  which  he  received  for  his 
sepulture,  or  tasted  a  different  flavour  of  the  wine  which  he  consecrated  m 
memory  of  his  blood."— De  Anim.  in  cap,  de  quinque  sens,  open  p.  653. 

Cyril  of  Jerusalem  says, 

"  With  all  assurance,  let  us  partake  as  of  the.body  and  blood  of  Christ; 

.  "i"."  ,■;■"'  '/'."  ". >  "''  """J  ■=  ^!vcn  fj  tin;c,  and  imaer  ihe  type  oi 

wine  his  blood  is  given  to  thee  ;  that  so  thou  mayst  partake  of  the  body  and 
blood  of  Christ,  being  one  body  and  one  blood  with  him."— Catech.  Mystag. 


THE    DOCTRINE    OF    TRAN8UB8TANTIATION.         215 

Chrysostom  says, 

!!  .^"'^^u^','®  1'^'"'^,  °'  ^^^'^  scripture  is  wont  alike  to  set  forth  themysteriet 
and  the  whole  church  :  lor  it  says,  that  they  are  each  the  body  of  Ciirist."— 
Comment  in  EpisL  ad.  Galat.  c.  v,  open  vol.  ix,  p.  1022.  Comuicl.  1603. 

Again, 

"  Wherofore  let  there  approach  no  Judas  partaking  of  llie  poison  of  iniquity  • 
for  the  hucharist  is  spiritual  Ibod."— De  Prodit.  Jud.  Sunn.  30,  oner,  vol  v 
p.  464.  '  * 

Augiistin  says — 

"  The  Lord,  when  he  gave  the  sign  of  his  body,  did  not  doubt  to  say.  thi. 
IS  my  body."— Contr.  Adiman.  c.  12,  oper.  vol.  vi,  p.  69,  Colon.  1616. 

Again — 

"  In  the  history  of  the  New  Testament,  so  great  and  so  marvelous  was  the 
patience  of  our  Lord,  that  bearing  with  Judas,  though  not  ignorant  of  hia 
puroose  he  admitted  him  to  the  ban(|uet,  in  which  he  commended  and  deliv- 
(3red  to  his  disciples  the  figure  of  his  own  body  and  blood."— Enarr.  in  Ps 
III,  oper.  vol.  viii,  p.  7. 

Again, 

"  Chiisi;  instructed  his  disciples,  and  said  unto  them— « it  is  the  spirit  that 
quickeneth,  the  flesh  profitolh  nothing  :  the  words  which  I  speak  unto  you 
are  spiDt  and  life:'  as  if  he  had  said,  understand  spiritually  what  I  havo 
spoken  :  ^ou  are  not  about  to  eat  this  identical  body  which  you  soe.and  you 
arc  not  about  to  drink  this  identical  blood,  which  tliey  who  crucify  me,  will 
pour  out :  on  the  contrary,  I  have  commended  a  certain  sacrament  unto'you 
which  will  vivify  you  if  spirituali.t  undersVood,  though  it  must  be  cele- 
biatcd  visibly,  yet  it  must  be  understood  invisiblt."— Enarr.  in  Ps.  xcviii 
oper.  vol.  viii,  p.  397.  ' 

Pope  Gelasius  is  of  the  same  opinion.— De  Ditab.  Nat.  Christ. 
Cont.  Nestor,  et  Eutych.  in  Bibiioth.  Patr.  vol.  4,  p.  422. 

I  now  meet  my  friend's  challenge  as  to  ancient  liturgies.  In 
different  liturgies,  even  after  the  words  of  consecration,  and  after 
some  prayers,  the  priest  beseeches  God  to  make  this  bread  the  holy 
body  of  Christ,  and  this  cup  the  precious  blood  of  Christ.  These 
are  the  words  used  in  the  formulary  called  the  liturgy  of  James, 
and  the  like  prayer  after  the  words  of  consecration  occurs  in  the 
liturgies  of  Mark,  John,  Chrysostom  and  Basil.  Is  it  not  an 
article  of  faith  in  the  curch  of  Rome,  that  when  the  words  of 
consecration  are  once  pronounced,  no  bread  or  wine  remains, 
l)ut  the  real  body  and  blood  of  Christ  ;  and  is  not  the  Host 
immediately  elevated  and  adored  ?  If  the  authors  of  these 
liturgies  held  the'  same  doctrine,  is  it  not  absurd,  that  they  should 
offer  a  prayer  to  God,  to  do  that  which  they  believed  had  been 
already  done  ;  to  make  the  bread  and  wine  the  body  and  blood 
of  Christ,  a  thing  which  they  believed  had  been  already  done,  if 
they  were  of  the  sameopinion  with  the  church  of  Rome  1 

The  authors  of  the  Mass  did  not  themselves  believe  in  tran 
substantiation  ;  they  often  call  the  Eucharist  an  image,  a  pledge. 
(ex  Miss.  Sar.  et  Ro  )     Why  should  they  call  it  an  image,  a 


216 


THE  DOCTRINE  OF  TRANSUB8TANTIATI0N. 


pledge,  if^they  believed  it  to  be  the  thing  itself?     The  Sarum 
Missal  (Fer  Quat.  Temp.)  confesses  that, 

"  God  would  have  his  sacraments  consist  of  the  frtiits  of  the  earth  :"  they 
plainly  acknowledge  of  the  sacrament,  "  Cibavit  eos  ex  adipe  frumenti,"  he 
fed  them  with  the  flower  of  wheat ;  wherefore  by  their  own  acknowledgment, 
the  sacrament  which  is  eaten,  is  the  fruit  of  the  earth,  and  the  flower  of  wheat! 
(Ex  horis  de  5,  Sacr.  impr.  per  Sac.  Keruer,  Paris,  Ann.  1570,  et  in  llo.  Miss. 
m  solen.  Sacratis.  Corpor.  Chri.  in  princip.) 

In  the  Post-communion,  after  every  bishop-confessor,  the 
Roman  Missal,  and  the  Missal  of  Sarum,  in  the  Post-commu- 
nion  prayer  (Feria  Sixta)  say, 

"  We  beseech  thee,  O  Lord,  that  giving  thanks  unto  thee  for  these  gifts  which 
we  have  received,  we  may  receive  better  gifts." 

But  if  Christ  be  substantially  present,  what  better  gift  could 
they  desire  than  the  Saviour  himself  1  In  another  place  they 
pray, 

"  That  which  we  have  received  with  our  mouths,  0  Lord,  grant  that  with  pure 
minds  we  may  also  take,  that  of  a  temporal  gift  it  7nay  be  made  an  eternal  remedy." 
(In  can.  Miss,  et  Ro.  Br.  Fer.  5,  post  po.  passionis.) 

Christ's  body  is  not  a  temporal,  but  an  everlasting  gift  and 
remedy.     Again,  ^ 

"That  which  loe  have  received  in  the  image  of  the  sacrament,  grant  we  may 
receive  by  manifest  participation.''* 

After  the  same  manner  they  pray  again, 

"  Let  thy  holy  sacraments  perfect,  0  Lord,  that  which  they  contain,  that  which 
we  do  now  in  show,  toe  may  receive  in  the  certain  truth  of  things  themselves." 
(In  Fest.  S.  Swythsn.  in  Post-compignus  vita;  aeternoe  in  miss.  Sar. 

They  confess  that  they  do  it  in  show.  I  ask,  if  the  body  and 
blood  of  Christ  were  actually  present,  would  they  have  used  this 
expression  1 

Again,  in  the  Post-communion  of  the  Mass  of  the  Virgin 
Mary,  they  call  the  sacraments  the  helps  of  our  salvation,  saliitis 
nostroe  siibsidia  ;  but  if  they  were  the  body  and  blood  of  Christ, 
it  would  be  blasphemy  to  call  him  the  help  of  salvation,  who  is 
salvation  itself. — (Miss.  Sar.  in  Post.  Com.  in  Miss.  Bea.  Virg. 
Mar.)  In  the  secret  of  the  office  of  the  dead,  they  say,  receive 
O  Lord,  for  the  soul  of  thy  servant,  the  Host  lohich  thou  didst 
offer  to  God  the  Father  for  ns  bountifiiUy. — (Miss.  Sar.  in  ofRc. 
mort.)  If  the  Host  be  the  very  body  of  Christ,  then  to  offer 
Christ  to  himself  would  be  most  absurd.  In  the  canon  they 
pray,  that  God  would  accept  the  things  offered,  as  he  accepted  the 
^sacrifice  of  his  holy  child  JlbeU  the  sacrijice  of  Abraham,  and  that 
ivhich  Melchisedech  offered.  I  ask,  would  it  not  be  blasphemy  to 
compare  the  saciifices  of  Abel,  Abraham  and  Milchisedech, 
however  holy,  with  the  body  and  blood  of  Christ  ? 


THE  DOCTRINE  OF  TRANSUBSTANTIATION.    21? 

Mr.  Maguire.— If  my  friend,  Mr.  Pope,  would  be  in  any 
manner  consistent  with  himself,  this  controversy  would  have  a 
speedy  tennmation.  It  is  no  difficult  mutter  for  puny  man 
hunted  as  he  is  in  understanding,  to  raise  objections  against  holy 
mysteries.  The  very  same  objections  which  Mr.  Pope  has 
urged  against  the  doctrine  of  transubstantiution,  the  Socinian 
limy  urge  against  the  Trinity— as  being  a  mystery  incompre- 
hensible to  human  reason.  Hear  the  words  spoken  here  on  the 
second  day  of  the  discussion  by  Mr.  Pope,  in  regard  to  the  doc- 
trine of  tne  Trinity,  as  given  in  the  Morning  Register : 

"I  ronember  Uiat  reason  has  its  legitimate  province.  If  God  has  revealed 
the  fact  tliat  three  persons  are  one  in  llic  Divine  essence,  but  not  how  that 
essoneo  .s  formed,  I  behove  the  statement,  I  a,n  not  culled  upon  to  believe 
how  .t  .s  efi.ct^.d  It  .s  not  for  us  to  brin^  before  the  bar  of  natural  reason 
the  pc at  BtMng  who  makes  the  sta tcn.ent.  tf  we  are  convinced  that  this  is  the 
book  ot  God,  we  must  be  convinced  that  the  three  divine  persons  are  in  one. 
It  IS  above  reason,  but  not  opposed  to  reason,  and  we  are  bound  to  receive  it." 

1  shall  answer  Mr.  Pope's  objections  by  his  own  arguments. 
Conhning  myself  to  the  language  of  Mr.  Pope,  I  affirm,  that  if 
it  be  revealed  in  scripture,  that  the  sacred  body  and  blood  of 
Christ  arc  bequeathed  to  us  as  a  legacy,  it  is  not  for  us  to  brincr 
the  (^od  oi  heaven  before  the  bar  of  natural  reason.  If  we  are 
convinced  that  the  statement  has  been  made,  we  must  be  con 
vinced  of  the  fact.  It  may  be  above  reason,  but  it  k  not  con 
trary  to  reason.  In  common  consistency,  therefore,  he  is  bound 
to  receive  the  doctrine. 

Mr.  Pope  has  recurred  to  Melchisedech  ;  I  did  not  brino- 
forward  Melchisedech  as  a  direct  proof,  though  perhaps  it  is 
tantamount  to  a  direct  one.  The  onus  lies  on  Mr.  Pope  to 
show  where  or  when  Melchisedech  did  ofier  a  sacrifice,  if  not 
in  the  instance  to  which  reference  has  been  made.  Melchise- 
dech is  called  a  priest  of  the  Most  Hiuh.  If  in  this  instance 
31r.  Pope  will  have  it  that  Melchisedech  merely  gave  bread  and 
nine  to  Abraham,  I  call  upon  him  to  show  where,  in  any  other 
instance,  Melchisedech  is  recorded  to  have  offered  sacrifice  to 
the  U)rd  ;  and  it  he  cannot,  why  is  Melchisedech  called  a  priest 
ot  the  Most  High?  ^ 

I  prefer  to  Mr.  Pope's  version  of  the  scriptures  that  of  St. 
Jerome,  who  spent  fourteen  years  in  Palestine,  and  the  com- 
mentaries  of  Dr.  Wall,  which  are  in  my  possession.  Mr.  Pope 
quotes  Cathohc  authorities  to  show  that  there  is  not  evident 
proof  derivable  from  scripture,  for  the  doctrine  of  transubstan- 
nation.  Ihere  is  not  mathematical  evidence,  such  as  2  and  2 
make  4 ;  for  what  is  evident  cannot  be  contested.  But  the 
proot  approache.s  very  nearly  to  an  evident  one,  when  our  Saviour 
emphatically  says,  "this  is  my  body,"  "this  is  my  blood 
X  hat  surely  is  a  very  close  approximation  to  evidence. 

19 


M 


218 


THE    DOCTRINE    OP    TRANSUBSTANTIATION. 


I 


Mr.  Pope  hus  not  been  able  to  produce  uny  Cmholic  divines 

who  contradicted  the  doctrine  of  transubstantialion.     I  an.  rea.lv 

o  adnm,  that  there  i.s  no  .elf-evidcnt  proof  for  the  durfrine    f 

transubstantiution  ;  but  Christ  has  pronounced  the  vvo,d.s  "  (hi, 

IS  my  body— this  i.s  n.y  blood,"  and  I  therefore  b<  lieve.  " 

Let  Mr.  lope  produce  any  passage  equally  clear  upon  the 
doctnnes  ot  he  Tmnty-the  Incarnation,  or  any  other  doctr  ne 
o  Chnst.an.ty.  Mr.  Pope  says,  that  Christ  came  doun,  noUn 
h.s  body,  frcn  heaven.  (  assert  that  he  did  come,  as  to  I  i" 
liumanuy,  fro.n  haiven,  when  Mary  was  overshadowed  by  the 
Holy  Ghost;  the  Saviour's  body  came  direct  fron,  the  p m  <•  r 
and  hnger  of  God,  a..d  was  formed  of  the  substance  of  a  mil 
immaculate  virgm.  ^   ^ 

My  Reverend  opponent  says,  that  the  Redeemer  was  in  the 

habit  of  speakmg  m  parables.     Whenever  Christ  made  a  reve- 

lation  of  an  article  of  faith,  did  he  speak  in  parables  ?     When. 

ever  such  a  revelation  is  made,  I  do  not  believe  our  Saviour 

propounds  It  parabohcally.     When   some  of  the  disciples  of 

Jesus  became  shocked  at  his  expressions  at  Capernaum,  and 

vhen  he  saw  the  Jews  alarmed  and  debating  with  themselves, 

and  he  himself  becoming  uneasy  about  this  fact,  as  is  evidenced 

by  his  subsequent  question  to  the  Apostles.  «  Will  you  also  leave 

ine  1      It  would  be  most  strange  that,  if  he  had  been  only  speak- 

iiig  n.etaphoncally  he  should  have,  as  it  were,  confirmed  them 

in  their  error,  by  adding  this  strong  expression— 

"Amen  I  say  unto  you,  unless  you  cat  tlio  flesh  of  the  Son  of  man  and 
dnnk  his  blood,  you  shall  not  have  life  in  you."  ' 

It  is  a  melancholy  instance  of  human  infirmity  to  find  such 
objections  raised  against  that  which  has  been  so  obviously  and 
evidently  revealed.     It  is  the  doctrine  of  the  council  of  Trent 
that  he  who  receives  the  body  and  blood  of  Christ  unworthily 
of  the'^Loi  J"'"       P^'"^'^^""  ^^  ^""^«'*'  "°t  discerning  the  body 

Therefore,  when  the  doctors  of  the  church  speak  of  spiritual 
things,  they  mean  that  the  sacrament  may  be  really  received  hy 
a  man  without  its  accompanying  spiritual  graces.     No  man  will 
deny,  that  baptism  is  a  representation  of  Christ's  death  and  re- 
surrection, by  regenerating  man  from  a  spiritual  death  to  a  spir- 
itual  hfe-and  yet  it  is  acknowledged  to  bo  a  real  sacrament, 
and  to  confer  real  grace.     Mr.  Pope  may  deny  the  fact  if  he 
choose,  but  I  have  all  the  Protestants  of  the  church  of  En-land 
with  me  on  the  subject.     Christ's  body  and  blood  are  a  re!dity, 
aii'l  a  hgure  ut  one  and  the  same  time— they  are  not  given  in 
their  natural  and  gross  manner,  but  as  the  ruiril,n..nt  of  I'-c  ^po 
ui  the  old  law.     The  Pascal  Lamb  was  the  figure  of  Chri'st's 
body  and  blood,  and  if  the  body  and  blood  be  not  present,  there 


THE    DOCTRINE    OP    TRANSUBSTANTIATION.  219 

is  no  fulfilment  of  the  type  in  the  new  law.     If  the  sacrameni 
be  nu'i-e  bread  and  wine,  it  is  impossible  to  conceive  ho>»'  a  man 
who  receives  unworthily  can  eat  and  drink  damnation  to  himself. 
Our  Savioiu-  says  "  I  am  the  door ;  I  am  the  vine ;    I  am  the 
good  shepherd."     Mr.  Pope  concludes,  that  because  he  speaks 
hguralively  m  one  instance,  he  does  so  in  all.     When  our  Re- 
deemer said,  he  was  the  door  and  the  vine,  was  there  a  man  ot 
common  sense  listening  lo  him,  who  did  not  know  that  he  spoke 
metiiphorically  ?     The  expressions  were  not  violent  or  unnat- 
ural, they  were  in  accordance  with  the  general  tenor  of  the 
language  of  the  day.     But  if  he  had  taken  a  vine  in  his  hand,  • 
and  said,  "  I  am  this  vine"— or,  if  he  took  up  a  door  and  said, 
"1  am  this  door"— or,  if  taking  hold  of  a  shepherd  he  said,  "I 
am  this  she[)herd  ;  then  would  the  metaphor  appear  extravagant 
and  absurd.     But  when  he  took  the  bread,  and  blessing  it  said, 
"Tins  IS  MY  BODY"— there  evidently  was  no  metaphor  intended. 
Had  he  said,  "  this  bread  is  my  body,"  such  an   expression 
would  be  truly  metaphorical,  but  "this  is  my  body,"  clearly 
supposes  a  change  of  substance. 

When,  at  the  marriage  of  Cana  of  GalliIee,our  Saviour  changed 
water  into  wine  there  was  a  real  transubstjjntiation.  If  he  had 
then  said,  "  this  water  is  wine,"  it  would  be  a  metaphor ;  but  if 
he  said,  •'  this  is  wine,"  there  was  no  metaphor,  as  a  real  tran- 

wu^^''"i!'^^'""  '^'^^  ^^'^^"  P'^^^'  ^"^  ^^*^''®  ^^^^  "o  ^v^ter  there. 
When  Moses  changed  his  rod  into  a  serpent,  if  he  said,  "this  is 
a  serpent,"  that  would  not  be  a  metaphor ;   but  had  he  said, 
wu  '  ^?M   "^  "*  serpent,"  there  he  would  speak  metaphorically. 
When  Christ  therefore  said,  "  this  is  my  body,"  it  is  plain  and 
evident  that  he  did  not  speak  metaphorically.      If  a  person  asked 
or  some  good  wine,  and  that  in  reply  another  said  to  him,  "take 
//us  bottle,"  the  metaphor  is  natural  and  obvious  ;  but  if  he  said, 
handmg  him  a  bottle  of  milk,  "this  bottle  is  wine,"  the  metaphor 
would  then  indeed  be  foolish,  extravagant  and  unintelligible. 
Mr.  Fope  has  quoted  the  words,  "  this  is  my  blood  which  ts 
shed  tor  many  for  the  remission  of  sins."     This  is  one  of  the 
strongest  proofs  m  support  of  the  doctrine  of  transubstantiation. 
II  the  expression  was,  "  shall  be  shed,"  it  might  seem  to  militate 
against  that  doctrine.    But  the  expression  "  is  shed,"  proves  that 
Christ  offered  himself  to  his  Father  before  he  had  actually  suf- 
tered,  and  applied  the  graces  annexed  to  the  sacrament  before 
he  had  actually  suffered  on  the  cross.     The  graces  which  were 
to  flow  from  that  offering  he  here  applied  in  the  sacrament,  for 
n  not,  there  was  no  sacrament  instituted.     Now,  if  he  applied 
the  graces  before  his  deaih  in  the  sacrament,  1  am  at  a  loss  to 
know  why  the  action,  having  taken  place  previously  to  hi^  death, 
fihould  form  any  bar  to  the  doctrine  of  transubstantiation, 


220 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


St.  Cyril  of  Jerusalem  has  been  quoted  by  my  friend.     You 

shall  hear  him  again,  and  you  can  then  decide  whether  it  be  not 

extremely  foolish  to  introduce  that  holy  Father  as  opposed  to 

transubstantiation.     After  quoting  the  words  of  St.  Paul,  "1 

have  received  of  the  Lord  that  which  I  also  have  delivered  unto 

you,"  he  proceeds  to  say  : 

"This  doctrine  of  the  blessed  Paul  may  be  sufficient  to  satisfy  you  con- 
cerning the  divine  mystenes  which  you  liave  received,  tliat  you  have  been 
made  partakers  of  the  body  and  blood  of  Christ.  The  bread  and  wine,  which 
before  the  invocation  of  the  adorable  Trinity  were  nolhing  but  bread  and 
Vfine,  became  after  this  invocation  the  body  and  blood  of  Christ.  The  Euchar- 
istic  bread,  after  the  invocation  of  tiie  Holy  Spirit,  is  no  longer  common  bread, 
but  the  body  of  Christ. — "Wherefore,  I  conjure,  my  brethren,  not  to  consider 
them  any  more  as  common  bread  and  wine,  since  they  are  the  body  and 
blood  of  Jesus  Christ,  accordmg  to  his  own  words ;  and  although  yoxir  senses 
might  suggest  that  to  you,  let  faith  confirm  you.  Judge  not  of  the  thing  by 
your  taste,  but  by  faith  assure  yourself,  witliout  the  least  doubt,  that  you  are 
nonoured  with  the  body  and  blood  of  Jesus  Christ.  That  which  appears 
bread  is  not  bread,  though  the  taste  judge  otherwise — the  wine  which  you  see, 
and  which  tastes  like  trine,  is  not  tcine,  but  the  blood  of  Christ." 

Here  St.  Cyril  impresses  on  us  to  believe  the  real  presence 
of  Christ  in  the  sacrament,  though  the  doctrine  may  appear  con- 
trary to  some  of  our  senses.  Every  thing  which  St.  Cyril  here 
says,  makes  for  the  doctrine  which  I  now  advocate ;  and  Mr. 
Pope  will  perform  a  greater  miracle  than  tiansubstantiation 
itself,  if  he  shall  demonstrate  that  St.  Cyril  was  opposed  to  that 
doctrine.  I  wonder  why  all  those  Fathers  should  take  such  ex- 
traordinary pains  to  impress  upon  the  minds  of  their  hearers  the 
absolute  necessity  of  believing  contrary  to  their  seeing,  touching, 
and  tasting,  if  there  were  nothing  in  that  sacrament  but  the  ele- 
ment of  bread  and  wine. 

My  friend  has  quoted  St.  Augustin  likewise.  From  what 
I  have  quoted  already,  touching  the  sacraments,  from  this  great 
Father  of  the  church,  you  can  easily  perceive  that  he  speaks  most 
plainly  of  transubstantiation.  On  the  33d  Psalm  we  find,  that 
he  even  calls  this  mystery  the  sacrifice  of  the  body  and  blood  of 
our  Lord.     I  shall  give  you  his  original  words  : 

"Erat  autem,  ut  nostis  sacrificium  .Tudaeorum  in  victimus  peccorum  secun- 
dum ordinum  Aaron,  et  hoc  in  mysterio;  nondum  erat  sacrificium  Coipoiis 
ct  sanguinis  domini  o,iiod  norunt  fideles  et  qui  evangelium  legerunt,  quod 
sacrificium  nunc  diffusum  est  in  toto  oibd  terrarum." 

"There  was  ye  are  aware,  first,  the  sacrifice  of  the  Jews,  which  consisted 
in  victims  of  cattle,  according  to  the  order  of  Aaron  ;  and  this  in  a  mystery. 
The  sacnjice  of  the  body  and  blood  of  our  Lord  was  not  yet  instituted,  wiiich 
the  faithful  know,  and  those  who  read  the  gospel,  which  sacrifice  is  now  es- 
tablished throughout  tlie  whole  world." 

.  If  there  be  nothing  in  the  sacrament  of  the  Eucharist  but  mere 
elements  of  bread  and  wine,  it  could  not,  nor  ought  it  to  he  called 
a  sacrifice.  But  St.  Augustin  styles  it  the  sacrifice  of  the  body 
{Uid  blood  of  our  Lord.     It  is  manifest  then  that  he  held  a  total 


THE  DOCTRINE  OP  TRANSUBSTANTIATION. 


221 


change  of  the  elements  into  the  body  and  blood  of  Christ. 
When  therefore  he  speaks  of  the  sacrament  as  something  spir- 
itual, he  only  draws  a  distinction  between  the  body  and  blood 
of  Christ  in  a  carnal  or  gross  sense,  and  between  the  body  and 
blood  of  Christ  in  a  true,  substantial,  but  sacramental  sense. 
The  first  was  the  error  of  those  at  Capernaum,  as  St.  Augustin 
himself  describes  it.  "  Quomodo  in  cadevere  dilaniatur,  aut  in 
macello  venditur."  The  second  is  the  true  and  orthodox  sense, 
as  the  same  Father  explains  it.  "  Quomodo  spiritu  vegetatur." 
This,  I  think,  most  satisfactorily  reconciles  St.  Augustin's  ap- 
parent discrepancy.  I  here  request  that  you  will  reflect  upon 
the  passage  of  St.  Augustin,  where  he  describes  one  of  his 
priests  offering  up  the  sacrifice  of  the  mass  for  the  servants  and 
cattle  of  Tribune. 

I  could  quote  several  other  passages  from  St.  Augustin,  if 
his  authority  were  (ailed  in  question,  on  that  subject.  I  have 
sixty  or  seventy  Fathers,  (Ignatus,  Justin  Martyr,  Irenaeus, 
Tertullian,  Origen,  Hyppolitus,  and  Cyprian,  &c,  &c,  &c,) 
whom  I  could  also  quote  if  time  permitted.  The  extracts  are 
here  on  the  table.  I  take  not  their  words  mnlalis  mutandis,  but 
I  am  ready  to  read  whole  passages  from  them,  where  they  treat 
on  this  subject  professedly.  St.  Augustin,  you  will  remember, 
in  his  Commentary  on  the  words  of  the  33d  Psalm,  "  ferebatur 
in  manibus  suis,"  says  that  our  Lord  carried  his  body  in  his  own 
hand,  at  his  last  supper.  After  such  passages,  it  is  idle  and 
foolish  in  the  extreme  to  quote  St.  Augustin  as  opposed  to  the 
doctrine  of  transubjitantiation. 

I  shall  now  proceed  to  notice  the  othei-  objections  advanced 
by  Mr.  Pope.  The  book  of  Gelasius  is  doubted  by  many 
critics,  and  it  is  uncertain  whether  it  was  written  by  Pope  Gela- 
sius,  or  by  Gelasius  Cyzinicus.  But  even  supposing  it  to  have 
been  written  by  Pope  Gelasius,  I  am  here  rcfidy  to  show  that  it 
proves  nothing  against  the  doctrine  of  transubstantiation,  as 
Ilawarden  has  plainly  demonstrated.  Mr.  Pope  has  quoted  the 
ancient  Liturgies  to  show  that  prayers  were  offered  to  God  to 
ciiange  the  elements  afier  the  words  of  consecration  had  been 
pronounced.  Dr.  Brett,  a  Protestant,  and  who  was  by  no  means 
favourably  inclined  to  Popery,  translated  all  the  ancient  Litur- 
gies from  the  original  Greek.  I  am  ready  to  prove  from  every 
one  of  them,  that  the  sacrifice  of  the  Mass  and  transubstantia- 
tion were  derived  from  the  Apostles,  and  believed  throughout  the 
church,  both  eastern  and  western.  '  In  the  Liturgy  of  St.  James, 
which  has  been  quoted  by  Mr.  Pope,  after  the  words : 

"  This  ia  my  body  which  is  broken  and  given  for  you,  for  the  remission  of 
sins."  "This  is  my  blood  of  the  New  Testament,  which  is  shed  and  given 
for  you  and  for  many,  for  the  remission  of  sins." 

19* 


2i2  THE    DOCTRINE    OP    TRAN8UB8TANTIATION. 

And,  naor  some  prnyers.ho  thus  addresses  himself  to  AI. 
mighty  Cod, 

It  wns  here  objt^cted  that  the  Greeks  did  not  behcve  in  trnn- 
•  substantiation,  btscause  aDer  the   words  of  consecration   thev 
prayed  :   "  Make.this  bread  the  holy  body  of  thy  Christ,  and  this 
cu|)  the  precious  blood  of  thy  Christ."     But  this  objection  was 
fully  answered   by  the  Greeks   th.-niselves   in   the  council  ,.f 
llorence,  who  by  the  tnouth  of  Isidorus,  metropolitan  of  Syria 
and  le^mte  o|  the  patriarch  of  Antioch,  and  one  of  the  seven 
deputed  by  the  Greek  pidatrs  to  dispute  with  the  J.atins,  replied 
that  the  Greeks  did  unanimously  believe  the  consecration  to  be 
vahd,  and  the  change  to  be  ctfected  by  the  words  of  Christ  •-. 
"Ihis  IS  my  body— this  is  my  blood  ;"  and  that  they  diflered 
rom  the  Latin  church,  merely  as  to  the  manner  of  explaminc 
themselves.     IJut  that  having  found  the  above  prayer  in  the 
missals  ol  Saints  Basil  and  Chrysostom,  which  they  then  used, 
and  which  were  extant  without  any  alteration,  long  before  the 
time  of  their  separation  from  the  Latin  church,  they  did  not  think 
ht  to  discard  it.     I  shall  give  you  ti.e  words  of  Isidnrus  himself 
as  they  were  taken  down  by  the  interpreter  of  the  said  council  :— 

tlr".'  Y'';"i'V"','  ^""''"'  «chis,„atis,  „cc  aliqna  facta  Jmnla  oi 
ta  on  occidonta  ,3  hccles.a  nunqna.n  ^  hoc  verbuin  fecit,  videlicot  cum 
fuenauis  concordos  ct  ad  cunde.u  tinr.n  tcmlentes;  secuad.  m  rem  dicimiS 

mcamvocen.e.seetectnc,emdiv.norum,»»nenun,otillavoxscmptT..x,.licatur 
a  saccTdote^  ct  susapit  sacerdes  quod  vox  roplicam  nptetar,  et  it  eadem  vox 
cum  voce  Donun. ;  et  ut  ila  aptetur,  iavocatur  spirit,' s  .a actus  et  supdica* 
s^-ordos,  ut  per  virtutem  spiritus  sancti  concciatur  gratia  ut  vox  rSa 
efficiatur  .ta  cfTecUva,  ut  verbum  Dei  f„it ;  et  ita  craiin.ua  ronsumnmt  vj 
hen  per  dlam  orationem  sacerdotis.     Dominica-  voces  l.ahent  operationcm  ut 

Zr;.Si'r„ir  '""•"'  "°?  ^v'^''  '^^'''  *'"'''"^5  Ita  in  l,oc  don.i„ica  voce 
i^,n5         ?  semen   eget  alas  mstrumcntis  ut  sacerdotis,  altaris,  oratic 
num  undo  crednnus  per  lioc  yobiscum  esse  Concordes." 

"  This  Missal  whicb  we  use  was  delivered  to  us  by  St.  Basil  and  St  Clirv- 
sostom,  and  ,t  .s  the  same  we  used  before  the  time  of  the  schism :  nor  i^  t£ 

We  i^  rl  r.v"""' >  "'  "'"  "i" "  °^°T  u"S'?°'-^'  ^"^  ^'^"^'"S  to  the  same  end. 
We  in  reality  say  the  same  thing,  and  believe  that  that  which  completea  the 
mystery  IS  the  word  of  the  Lord,  and  that  the  word  of  our  Lord  pZuccs     c 

oriest%°.'[  '  """^  'r/r^"'"'*.''  "'"'">''"  ''P'^''''^  ''ytl.e  priest,  and 
pnest  takes  care  that  the  word  repeated  should  be  adapted  to,  aid  be  the 

GhTst^'u  /'''r;'^'^,^^'''"-^'  ""^  '^'^'  '^  'n-yl^eso^daptedtlheHo^ 
Ghost  IS  invoked,  and  the  priest  prays  that  by  virtue  of  the  Holv  Ghost 

S'.ownH^ofr^r'"''''")^^'''''  '•'^P^;"i«^i  "ord  may  be  made  as  cfllctive  as 

IhSt  nr-„«i  f"!'""'''--  f  "'^a'e  '^'^  ^^J'^^^  *''"^  '*  b'^^o'^es  consummated  by 
Uwt  prayef  of  the  priest.     The  words  of  our  Lord  are  operaUve  hko  seed, 


Jll  T 


THE    DOCTRINE    OF    TRANSUB8TANTI ATION.         223 

for  as  fruit  cnnnot  l)o  prmluccd  without  ftccd,  ho  it  jh  in  this  word  of  our  LonI: 
yd  where  tlii^  srrd  fulls  It  requires  other  infttrutueiilH,  lor  exain|>lc  a  p'  "st, 
nil  ullar,  uiid  pruyerH,  whence  wo  behove  thul  iu  thin  mailer  w  e  Hiibslautielly 
accord  with  you." 

Mr.  Pope. — Mr.   Maj^uire,  in  maintaining  Iho  doctrine  of 

liansubstantiation,  observed,  that  it  is  such  a  luyfitcry,  (hat  ive 
arc  not  to  [)ry  into  it,  and  endeavoured  to  institute  a  comparison 
Ix'tweeii  it  and  the  doctrine  of  the  Triuily.  I  deny  ultoi^^cthcr 
that  any  parulUdisui  exists.  On  the  doctrine  of  the  'J'rinity  we 
an;  in(;a|)aljle  of  exercising;  our  senses.  Man,  l>y  the  mere 
exercise  of  sense,  caimot  lind  out  tlu;  Ahni;j;hty.  An  infinite 
(lislanco  exists  between  the  Divine  nature  and  my  faculties. 
IJut  my  senses,  in  their  lcf;itiinale  province,  are  a  divine  reve- 
lation, and  the  direct  inhjts  of  luiowled-i;e  to  the  mind.  Though 
tlicy  cannot  investigate  the  nature  of  God,  for  it  is  above  tlieir 
reach,  I  can  bring  onts  and  all  of  them  to  b(,'ar  upon  transubstan- 
tiation  ;  and  their  united  testimony  is,  tiiat  the  bread  is  bread, 
and  the  wine  is  wine.  Hence  no  parallel  can  be  drawn  between 
transubstantiation  and  the  doctrine  of  the  Trinity. 

My  friend  has  said,  that  the  onus  rests  on  me  to  show,  that 
Melchisedech  made  an  offering,  in  order  to  demonstrate  the 
priesthood.  I  answer,  that  it  is  (juite  sufficient  fur  me,  that  Cod 
has  called  him  a  priest.  I  have  already  relerred  to  Roman 
Catholic  authority  to  show,  that  the  word  translated  "  brought 
Foirrii,"  is  properly  rendered,  the  original  expression  having  no 
reference  to  oblation;  that  the  word  rendered  "/or,"  in  the 
Douay  Bible,  does  not  signify  "/or,"  but  "  and,''  and  that  the 
latter  part  of  the  eighteenth  verse  is  a  separate  clause. 

Mr.  Maguire  has  told  us,  that  two  and  two  make  four.  Does 
he  mean  to  introduce  this  arithmetical  calculation  to  illustrate 
the  proposition,  that  that  which  has  all  the  properties  of  bread  is 
flesh?  Such  a  position  I  maintain,  is  absurd,  opposed  to  the 
common  sense  of  mankind,  to  the  testimony  of  our  senses,  and 
contradictory  to  the  doctrines  of  holy  writ. 

My  friend  has  said,  that  the  body  of  Christ  came  down  from 
above  in  consequence  of  his  preternatural  generation,  through 
the  power  of  the  Holy  Ghost.  I  would  refer  him  to  the  language 
of  the  Athanasian  creed,  which  Mr.  Maguire  has  subscribed. 
That  formulary,  speaking  of  the  Saviour  says,  "God  of  the 
substance  of  the  Father,  begotten  before  the  world,  and  man  of 
the  substance  of  his  mother,  born  in  the  world."  So  much  for 
Mr.  Maguire'p  theological  accuracy. 

My  friend  has  said,  that  the  council  of  Trent  holds,  that 
although  man  may  partake  of  the  body  and  blood,  soul  and 
divinity  of  Christ,  yet,  if  he  possesses  not  the  grace  of  God,  he 
shall  perish.     I  would  ask  a  simple  question.     Why  should  the 


fi'  I 


I 


224 


THE    DOCTRINE    OP    TIlANSUnsTANTI  A  TION. 


counni  ,)  I  rrnt  take  oiw  part  of  our  Saviour's  words  litorallv 
nnci  m  other  passajros,  uhom  tl.o  Hcipt.ur  n.ililatcs  nmiiust  Ihe 
viewH  o   U,c  d.urrli  of  Home,  rvjvct  i\w  literal  musel 

i>  r.  IMa^r„„.„  has  said,  if  the  Saviour  took  the  door  in  his 
ha.us  a.ul  sau  ,  "I  au,  this  door;"  or  if  ho  took  the  vino  in  hi. 
liand,  and  said,  "  I  „„,  this  vine,"  the  ease  would  have  l,een 
(liflerent— but  niethu.ks  transuhstantiation  is  still  nioi..  absurd  • 
ior  10  suijposes  Christ  to  intimate,  "  Here  nni  I,  sittiufr  with  yoil 
U  the  table,  nrcurn.scribe<l  as  to  my  humanity,  and  this  bit  of 
bread  wlueh  I  hole    m  n.y  hand  is  .ny  body;   I  ^rasp  thi.s  body 
uitlnn  the  palm  of  my  hand,  and  I  jrivo  this  body  frl.n.  n.yself 
to  you.     I  fr.ye  .nyself  fr.,m  myself,  to  bo  partaken  of  before  my 
eyes.        My  Inend  has  referred  us  to  the  niarriage-feast.     I  ani 
filud  that  he  has  reminded  us  of  u  sensible  transubstantiatio...     I 
iina^Mne  that  the  guests  saw  that  the  water  was   chunoed   im,, 
wmt',  and  trom  their  tasle  also,  were  conscious  of  the"chan.r(. 
My  Incnd  perceives,  that  th(>y  had  oidy  to  exercise  their  senses 
to  discover,  that  that  which  had  been  water,  with  all  the  proper, 
ties  of  water,  was  now  wine,  Milh  all  the  i)roperties  of  wine. 

If  Mr.  Maijrmre  allowed  his  Hock  to  exercise  their  senses, 
hey  too  would  Imd,  that  after  consecration  the  bread  is  stil 
bread,  and   the   wine  still  wine.     Mr.  Majrni,e  has  made  an 
extraordinary  statement,  that  Christ  ofiered  himself  up,  before 
he  oflerea  hmisclf  up  !     He  should  be  loath  to  throw  out  insiu- 
uations  against  the  correctness  of  my  ,,uolUions-I  have  already 
exposed  him.     Was  he  not  detected  yesterday  in  a  quotation 
om  a  work,  to  the  original  of  which  I  referred  you  ?    He  savs 
that  he  quotes  from  originals-I  will  not  charge  my  friend  wiih 
an  intention  wdhilly  to  mislead  us,-he  was,  I  will  admit,  lun,. 
^elt  deceived,  having  implicitly  conlided  in  the  quotations  i.laced 
in  lus  hands;  but  I  say,  Mr.  3Iaguire  should  be  cautious.     I  jiave 
several  other  quotations.     St.  Augustin  says  upon  the  words : 

^l.ln  l^''  ^'"^  '''""''^  "°l  '^'^^«3'«-'  He  speaks  of  the  presence  of  his  I.ody  •  v,. 
t^l  r  r  ""«!-^'"g  t«/»>-  Providenco,  according  to  majesty  and  n  v.^il  le 
g  ace;  but  according  to  tlio  tlesh  wl.ich  the  Word  assu  necUccordin  '  o 
tbut  which  was  bornof  the  Virgin  Mary,  ye  shall  not  have  o  tColhrc 
becanse  that  he  conversed  witii  his  disJ^L  forty  day«,  he  is  asc  nded  , n 
into  heaven  and  is  not  herC'-Tract  50  in  Joan.  Edit:  Basil.  1 59G  ' 

Yet  the  church  of  Rome  says,  that  the  body  of  Christ  is  on 
every  altar !     In  the  23d  epistle— 

wlillLrn  ^^"^'"''"^^  (s^iys  he)  had  not  some  resemblance  of  these  thin"? 
M  hereof  they  are  sacraments,  they  wonid  not  be  sacraments  at  all ;  but  from 

hty  represent ;  therefore,  as  the  sacrament  of  the  bodv  of  Christ  is  in  snrr,.. 
oSrU»°'rt']f  "''""'  '  ':"'^/!.''"'^/''«  sacrament  of  his  blood,  is  the  blooJ 
Tom  ii  p  93     **"^'"^"^  °*^''^'^»  (f  '^'"'"^S  bapUsm)  is  faith.»-23d  EniM 


11..' 


Tin:  nocTKINK  OP  TRANSUBSTANTIATION.    223 

Tn  (his  |))i«^ng«  Ht.  AnjruHtin  «how.s  the  inrnriinf^  of  the  word* 
emiiloy.jl  to  «l«'sij,Minto  (h«  KiK-hiiri^t,  and  rxjihiiis  mnriy  of  the 
Btr<»nj,'  fX|)r(;,s.si(.iiH  to  l;o  found  in  Mr.  Maguiro'H  (niotations. 
'     St.  Clemont  of  Alcxatidria,  wlio  lived  in  tho  second  century 
says,  * 

"  In.i«iiniicli  M  riiriat  dnrlnrrd,  thnt  the  broad  wliicli  I  qivo  you  ii  my  ^vn\ 
and  iiiuMiiiiirh  UN  fli-Hli  h  iirii;«t.;d  by  |)loo<l,  tbfn  lorr  tho  wine  in  ai.ucjori- 
c*i.i,r  cAi.i.KD  l)lo.xJ.-Fir.la,r.  Lib.  i,  r.  6,  p.  101.  For  tho  word  ix  ai.i.e- 
couicAi.i.T  ncHicNATri)  by  many  <JifliTriit  iiaincH,  nxwXx  uh  inmt  nnd  tbuh. 
and  Monr.^hm.M.t,  and  bn-ud,  and  bl.xxl,  nnd  milk  ;  for  tho  Lord  in  all  things 
lor  tho  rnjoy.iicnt  of  ns  wlio  havo  bfslicv.-d  in  iiim.  Nor  lot  any  ono  think  w« 
8|).ak  stran-rly,  wli.-n  w.!  say  that  milk  iH  allkooiiicai.lt  callkd  tho  blood 
ot  the  Lon  ,  lor  is  not  wmo  likewiHu  ALLcoomcALLr  called  by  (ho  vcrV 
■aine  appellation  /"— Pncdag.  lib.  i,  c.  G,  p.  105. 

A^ain. 

r.  •  i*"i  f^'-P^'""*"'  ""'^'  '""•  "^'"'-'^  wine  A  MI8TJC  siMDOL  of  the  holy  blood." 
—Ibid.  hb.  II,  c.  2,  p.  156.  ' 

Again, 

"Ho  well  OBsured,  that  Christ  niao  himself  partook  of  wine,  innnmiich  a. 
he  also  was  a  mun.     He  moreover  blcMed  tho  wine,  sayinj;,  take,  drink 
this  IS  my  blood,  tho  blood  of  tho  vino.     The  consecrated  liquor  of  exhilara 
tion,  thereloic,  allegoricallt  kephkhents  tho  Word,  who  poured  hiniseh 
out  on  beball  ul  many  lor  tho  remission  of  ains."— Ibid.  lib.  ii,  c.  2,  p.  158. 

I  havp  various  otlier  quotations  to  the  same  eflect,  hut  my 
time  IS  too  precious  to  be  expended  in  reading  thetn  ;  you  can 
judge  whether  thry  are  not  .stronger  than  those  which  my  friend 
has  cited.  I  am  convinced  that  the  quotations  which  I  have 
read,  are  correctly  given.  My  opponent  has  doubted  that  pas- 
sage of  Pope  Gelasius  : 

"  Certainly  the  sacraments  of  the  body  and  blood  of  the  Lord  which  ore 
received,  are  a  divino  thing,  because  l)y  these  wo  are  made  partakers  of  tho 
divine  nature-;  nevertheless  Iht  substance  or  nature  of  the  bread  and  wine 
ceases  not  to  exist,  and  assure<lly  the  image  and  similitude  of  the  body  and 
blood  of  Christ  are  celebrated  in  the  artion  of  the  m\r,lv.r\c3."—De  duab 
Christi  Wd/ur.  Conl.  JVesf.  et  Eulych.  in  Bibliolh.  Pair.  vol.  iv,  p.  422. 

My  friend  tells  me  that  this  book  is  doubted ;  but  there  is 
stronger  reason  why  my  passages  should  be  genuine  than  his. 
Protestants  have  no  index  cxpurgaiorius  to  which  the  Fathers 
must  be  subject—"  Solius  est  Dei  adorari"  is  purged  by  that 
mdex  from  the  index  of  the  works  of  Athauasius  and  Augnstin— 
and  if  a  doctrine  of  that  nature  could  be  purged,  is  there  any 
reason  to  doubt  that  the  passages  which  rem'ain  untouched,  aie 
the  genume  sentiments  of  their  originals.— Adorari  solius  Dei 
est :  (adoration  belongs  to  God  alone)  deleatur  ex.  ind.  oper. 
Alhanasii  Indice  lib.  Prohib.  et  Expurg.  p.  52.  Madrit.  An. 
1G27.     Item  ox  In.  Oper.  St.  August,  ibid.  p.  GG. 

Mr.  Maguire  has  produced  passages  from  Luther.  T  ask  him 
in  the  face  of  the  world  to  produce  the  places  from  which  they 


■t  .J 


'  n 


226 


THE    DOCTRINE    OF    TRAN8UB8TANTIATION. 


are  taken.     They  carry  upon  the  fiice  of  them  their  own  refuta 
tion.     I  am  satisfied  that  many  of  them  were  never  ultereti  by 
that  eminent  and  intrepid  reformer,  the  great  and  mighty  Luther. 
As  to  the  liturgies  to  which  I  re/erred,  in  order  (o  meet  my  oppo- 
nent on  his  own  ground,  they  have  hi  tie  weight  with  me ;  but 
they  show  the  opinions  of  the  individuals  who  used  them,  upon 
the  subject.     The  Greeks  gave,  I  imagine,  but  a  lame  and 
confused  account  of  them  at  the  council  of  Florence,  and  these 
liturgies  were  composed  one  thousand  years  before  that  council. 
If  transubstantiation,  which,  the  church  of  Kome  says,  takes 
place  as  soon  as  the  words  of  consecration  are  uttered,  was  held 
by  those  who  used  these  liturgies,  it  would  be  inconsistent,  that 
the  prayer  should  be  subsequent  to  the  words  of  consecration, 
and  that  even  after  consecration  they  should  continue  to  call  the 
elements  gifts.     I  admit,  that  the  expression  is  strong,  (but 
remember,  that  it  was  used  after  consecration)  namely,  that  God 
would  make  this  bread,  the  holy  body  of  Christ.     We  have 
learned  from  Augustin,  that  the  names  of  the  things  signified 
are  often  employed  instead  of  the   names  of  the  signs.     My 
friend  has  not  met  me  respecting  the  authors  of  the  mass  not 
believing  in  transubstantiation.     I  am  convinced  that  he  cannot 
controvert  my  proofs,  that  they  did  not  believe  in  that  doctrine. 
To  proceed  with  my  arguments— I  have  shown  that  the  Saviour, 
even  in  the  very  place  which  describes  the  institution  of  the 
sacrament,  as  well  as  elsewhere,  employed  figurative  language. 
What  reason  have  we  for  thinking  that  there  is  not  figurative 
language  in  this  passage  also?  I  shall  assign  to  you  my  reasons 
for  believing  that  the  expression,  "  this  my  body,"  is  to  be  taken 
in  a  figurative  sense  also.     Our  Saviour  says,  "  do  this  for  a 
commemoration  of  me."— (Luke,  xxii,  19.)     I  ask,  if  the  real 
body  and  blood  of  Christ— if  Christ  himself,  be  substantially 
present,  how  the  Eucharist  can  be  observed  as  a  commemorative 
act?     The  commemoration  of  a  person  betokens  that  the  per- 
son commemorated  is  absent,  not  present.     "  As  often  as  ye  eat 
this  bread,  and  drink  the  chalice,  ye  shall  show  the  death  of  the 
Lord  till  he  come."— (1  Cor.  xi,  25.)     There  are  innumerable 
figurative  expressions  in  holy  writ.     "The  seven  full  ears  are 
seven  years  of  plenty,  the  seven  lean  kine  are  seven  years  of 
famine."— (Gen.  xli,  26, 27.)  "  The  seven  candlesticks  are  the 
seven  churches."— (Apoc.  i,  20.)    "  The  seven  heads  are  seven 
mountains."— (Apoc.  xvii,  9.)     In  the  passover  itself,  we  have 
the  expression,  "it  is  the  Lord's  passover,"  (Exod.  xii,  11.)  or 
as  the  Douay  version  renders  it,  "  it  is  the  phase  of  the  Lord." 
The  auxiliary  verb,  in  ihe  sens"  of  "represent,"  is  usual  to  the 
sacred   writers.     Recollect  too,  that  the  words,  "this  is  my 
body,"  were  addressed  to  Jews,  who  were  accustomed  to  this 


THE    DOCTRINE    OF    TRAN8UBSTANTIATI0N. 


227 


Btyle  of  language  at  the  feast  of  the  passover.  Justin  Martyr 
tells  us,  that  the  form"  of  words,  used  at  the  passover  from  Ezra's 
time,  was,  "  this  passover  is  our  Saviour  and  our  refuge," — 
(Dial,  cum  Tryph.  p.  297.  Ed.  Paris,  1639.)— that  is,  this 
passover  represents  him,  who  is  our  Saviour  and  our  refuge. 
Bear  in  mind,  therefore,  that  our  Saviour  addressed  himself  to 
men  who  were  prepared  to  understand  him  in  a  fiifurative  sense. 
Further — the  Jews  were  forbidden  to  eat  blood  ;  (Lev.  xvii,  10, 
11,  12.)  would  not  the  feehnga  of  the  Apostles  have  been 
shocked,  if  they  believed  that  the  Saviour  had  commanded  them 
to  partake  of  it.  The  prohibition  was  not  subsequently  repealed; 
for,  as  my  friend  has  observed,  the  council  of  Jerusalem,  as  he 
.terms  it,  enforced  an  abstinence  from  blood.  Again,  if  the 
Saviour's  words  are  to  be  taken  literally,  they  would  do  away 
with  the  nature  of  a  sacranient,  and  contradict  the  prophecy 
which  says,  "  Thou  wilt  not  suffer  thy  Holy  One  to  see  corrup- 
tion."— Psalm  XV,  10. 

Sacred  Writ  says,  that  the  body  of  Christ  shall  not  see  corrup- 
tion :  but  the  elements,  even  after  consecration,  are  corruptible  ; 
therefore,  we  argue,  that  they  cannot  have  been  transubstantiated 
into  that  body,  which  does  not  see  corruption.  Mark  the  con- 
sequence of  rejecting  the  testimony  of  sense  :  that  which  proves 
the  truth  of  Christ's  resurrection,  proves  the  falsehood  of  tran- 
substantiation ;  but  if  the  testimony  of  sense  is  to  be  refused, 
then  we  weaken  the  evidence  for  the, Christian  revelation.  St. 
John,  in  his  first  epistle,  first  chap,  says, 

"That  which  we  have  heard,  which  we  have  seen  with  our  eyes,  which  we 
have  looked  upon,  and  which  our  hands  have  handled,  of  the  word  of  Life : 
for  the  life  was  manifested :  and  we  have  seen  and  do  bear  witness,  and 
declare  unto  you  tlie  hfe  eternal,  which  was  with  the  Father,  and  hath  appeared 
to  us?  that  which  we  have  seen  and  have  heard,  we  declare  unto  you,  that 
you  also  may  have  fellowship  with  us,  and  our  fellowship  may  be  with  the 
Father  and  with  his  Son  Jesus  Christ" 

When  Thomas  doubted,  the  Saviour  said  to  him, 

"Put  in  thy  finger  hither,  and  see  my  hands,  and  bring  hither  thy  hand, 
and  put  it  into  my  side ;  and  be  not  faithless  but  believing." — John,  xx,  27. 

The  Saviour,  'tis  true,  added,  "  Blessed  are  they  that  have 
not  seen,  and  yet  have  believed."  But  he  did  not  say,  "  Blessed 
are  those  who  have  seen,  and  yet  have  not  believed  ;"  the  blessing 
was  not  to  those,  who  having  the  opportunity  of  seeing,  disre- 
garded the  testimony  of  their  senses,  but  to  those  who  not  seeing, 
yet  believed — who,  when  the  evidence  of  sense  was  wanting, 
yet  beheved.  I  would  ask,  what  is  the  use  of  this  irrational  and 
extraordinary  doctrine  ]  I  will  tell  you— to  make  demi-gods  of 
the  Roman  Catholic  priests — to  raise  them  in  the  estimation  of 
tho  people,  and  to  cause  th«  multitude  to  look  up  to  them  as  meu 


1 1   "i 


228 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


who  CHn  create  their  God.     In  the  dark  ages,  an  account  of 

n?enl    7^   ''  T'  "^"  *''^   P"^^^«  domineered  over  th 
n tellects  of  men,  when  abuses  and  fictions  were  introduced  wnS 
th.s  monstrous  doctrine  established.     You  have  heard Te  s  I' 
of  the  mule-the  heretic  was  convinced-he  exercised  hssenses 
on  the  miracle.     Now,  if  he  exercised  his  senses  on  the  miracT/ 
why  should  he  not  have  exercised  them  on  transubs^am  attn' 

spot  inlhTs'  "'  f  ^  ^^  ^'''  ^^^*  ^^^  Saviour  most  ptl; 
no  wn.H  J"''''  '^"g^^g^-^'^d,  as  in  that  tongue  there    s 

no  word  signifymg  « to  represent,"  was  under  the  necessi  v  of 
emp  oymg  the  auxiliary  verb.     I  now  call  upon  L  Magu ir^  t 

t"      ul    t^u^e  a'  ^^T'^V'^'  ^  --'  -i  not  to  STbo 
"i«  Dusn — to  use  a  vulgar  phrase. 

Mr.  Maguire.— I  hope,  gentlemen,  you  wish  to  hear  mnr« 

fiom  the  first  day  up  to  this  moment,  I  could  nevfr  keeo  n™ 
at  issue.     He  denies  that  any  paraiieUsra  exists  in  the  ca,es  of 

...  J        .       ""^"'  •'■'Iculates   w  thout  his  host— hn«  ho 
attempted  to  show  that  the.e  doctrines  are  not  myster  es      Ha^ 
he  quoted  texts  of  scripture  against  rae,  as  I  have  Ssl  him 
a":  nst^m'/r-oLtr'  ",  ^'"f  "'''''  "=^'  f™-  "o'ipte 

doctrme  contradicted  the  senses,  he  should  recolect  tha    tt 
senses  have  nothing  to  do  with  regard  to  a  my''e  y      St   P    .1 

Tf  ch:L!"'\'"li^^%f  ly  ^^^^''"g'  -^  hS  g  by  the  wd 

.s  notTmvsterr  t'"  f''  ^"'^f -^^  ^''^^^  '^^'  tran^sub'stanti  t    n 
IS  not  a  mysteiy— I  call  upon  him  to  show,  that  we  are  not  in 

beheve  the  doctrme  because  it  appears  opposed  to  the  evidence 

7t   P.n    f  f^  '"^  ^y  ^^'^  '^^''^  o^  Christ."     We  find  that 

save^he  set:  T^Z^it  T^ZT  ^"T  "  "'^'^'^ 
asthe  proper  judge;^of"rn:te/J<;';r:rorn:o';tS;r 

Sr^ro  „d"  'irrn  %'  'r"  ""^  ?-''"""'  <"■  'he  senses  ft  1   to 
me  giound.     bt.  Cynl  of  Jerusalfim  h.Jn,r«  c,..,.,„„j  _^-..,.--,_. 

a  mystery,  and  I  have  quoted  St  Augustin,  where  that  holy 


THE  DOCTRINE  OP  TRANSUBSTANTIATION.    229 

Father  says,  that  "  Christ  heU]  his  body  in  his  own  hands."     It 
was  absuitl,  then,  on  the  part  of  tny  opponent,  to  press  St.  Au- 
giistin  into  an  opposition  to  this  doctrine.     He  has  enlarged  upon 
tile  senses  as  the  bulwark  of  our  faith.    The  senses  oilen  contra- 
dict themselves — or  rather  contradict  facts ;  thus,  Joshua  seeing 
an  angel,  mistook  him  for  a  man.     The  woman  at  the  sepulchre 
saw  two  young  men  at  the  tomb,  and  yet  the  scripture  tells  us 
they  were  angels,  and  God  appeared  in  the  form  of  man,  and 
yet  was  taken  for  a  mere  man.     Here,  then,  the  senses  contra- 
dicted themselves.     Again,  if  you  immerse  a  straight  stick  in 
water,  you  would  almost  swear,  were  you  to  believe  your  sight, 
that  the  stick  was  crooked.     In  natural  things  it  is  very  common 
to  see  the  senses  contradicted.     In  the  strict  sense  of  the  word, 
it  is  true  they  are  not  contradicted,  for  it  is  not  the  business  of 
the  senses  to  pronounce  judgment  according  to  the  principles 
of  philosophy  ;  they  are  to  convey  the  impressions  made  upon 
them  to  the  mind — to  relate  merely  what  appears  to  them.     In 
respect  to  the  angel  and  the  stick,  they  merely  relate  to  the 
mind  what  appears  as  a  fact  to  them.     When  a  man  sees  what 
is  called  a  wafer,  he  tastes  and  smells  it ;  and  here  I  grant  these 
senses  contradict  his  faith.     But  to  the  senses  we  oppose  the 
express  promises  of  Christ,  and  believe  with  St.  Paul  that  fiiith 
cometh  by  hearing ;  and  that  our  Lord  bequeathed  to  man,  as  a 
test  of  his  love,  a  most  extraordinary  but  mysterious  legacy.     As 
Mr.  Pope  argues  that  the  testimony  of  the  senses  is  fatal  to 
transubstantiation,  it  remains  for  him  to  show,  either  that  it  is 
not  a  mystery,  or  that  faith  cometh  not  by  hearing,  for  no  sense 
is  allowed  to  judge  of  mysteries,  but  the  sense  of  hearing.    Christ 
said,  ''this  is  my  body."     The  Apostles  heard  the  words  pro- 
nounced, and  their  sense  of  hearing  was  the  only  jud^e.     We 
have  it  upon  their  testimony,  that  Christ  spake  the  words,  con- 
sequently our  faith  must  come  from  hearing.     How  will  my 
friend  prove  the  doctrine  of  the  Trinity?     It  contradicts  all  the 
senses,  save  that  of  hearing,  so  does  the  doctrine  of  the  Incar- 
nation.    If  that  be  the  case,  if  angels  be  taken  for  men,  and  that 
the  senses  are  thus  led  astray,  it  is  absurd  to  say  that  a  mystery 
is  not  to  be  believed,  because  it  contradicts  the  senses.     Mr. 
Pope  has  recurred  to  Melchisedech.     I  challenged  him  to  show 
that  Melchisedech  ever  oflered  up  sacrifice  but  on  one  occasion, 
and  yet  he  is  called  a  priest  of  the  Most  High.     And  Christ  is 
called  by  the  royal  prophet  and  by  the  Apostle  Paul,  «*  a  priest 
for  ever  according  to  the  order  of  Melchisedech."    Melchisedech 
could  not  be  a  priest  without  offering  up  a  sacrifice.     This  he 
duj  when  he  ouered  the  bread  and  vvitiu  ;   why  were  they  intro- 
duced ]    Evidently  to  show  that  he  made  an  offering.     Jerome's 
testimony  on  this  matter  is  preferable  to  that  of  Mr,  Pope.     I 

20 


i' 


230 


earn  i.ot  for  the  Hebrew  original 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 

as  they  are  called. 


,      ,  — r' '    "-    ""^j    «>ic    vciiicu.       It   is 

aam.tted  by  two  Protestant  divines,  Doctors  Wall  and  Mills 
tliut  the  old  Italian  version  i.s  the  purest  copy  extant  of  the  Biblo' 
1  have  all  the  Lutheran  churches  against  Mr.  Pope  on  (his 
matter,  and  all  the  heretics  till  the  days  of  Berengarius.     He 
lirst  denied  the  doctrine  of  transubstantiation ;  but  he  died  a 
^    convert,  and  was  heartily  sorry  for  his  fatal  error.     After  him 
It  .s  an  admitted  fact,  that  Zuinglius,  in  his  comment  on  th^' 
woids  "Hoc  est  coi-pus  meuin,"  substituted  the  veib  "rfm^l 
senlal    for  the  verb  "«/,»  so  that  the  sense  would  run,  « 'ihis 
represents  my  body."     And  this  doctiine  he  confesses  to  have 
received  fiom  a  spectie ;  but  he  adds,  "Nescio  an  albo,  an 
nigro,    "  I  know  not  whether  it  was  black  or  white."     Luther 
III  the  iTiost  ferocious  manner,  attacked  Calvin  on  the  subiect' 
He  niaintained  the  doctrine  of  the  leal  piesencc  against  Calvin 
and  Zuinghus ;  he  defied  them,  as  I  have  defied  my  friend  to 
dispiove  that  doctiine  by  arguments  diawn  fiom  scriptuie  : 'he 
desci;ibes  thetn  as  difTeimg  fiom  all  the  churches  in  the  world 
and  fioin  the  Lutheran  chuiches  in  particular. 

My  friend  has  intioduced  the  maiiiage  at  Canain  Gallilee,  to 
show  that  thci-e  the  tiansubstantiaiion  was  made  palpable  to  the 
senses.     I  am  soiiy  to  peiceive,  that  he  is  unable  to  di.stin.ruish 
between  the  natuie  of  a  mysteiy  and  a  miraclo.     Because  Chiist 
performed  a  miracle,  of  which  the  senses  weie  able  to  jud.-e  of 
couise  it  follows,  that  the  senses  aie  able  to  pronounce  upon  a 
mystery.      Oh!  piofound  argument— oh  !  noble  logician.     Do 
the  doctnnes  of  the  Trinity  and  of  the  Incaination  fall  undertime 
judgment  of  the  senses  ?     If  Christ  performed  miracles  to  con- 
vert  the  Jews  and  Pagans,  it  must  thei efoie  follow,  according  to 
Mr.  1  ope,  that  all  mystefies  are  false.     If  the  Incarnation  and 
the  1  iinity  are  to  be  brought  under  the  cognizance  of  the  senses, 
then  the  doctrine  of  oiiginal  sin  must  be  rejected,  for  it  never 
can  be  undeistood  by  man,  nor  can  the  senses  reconcile  it  with 
the  divme  goodne>-^s  and   mercy.      I  introduced  the  marriage  at 
l^ana,  to  show  ttiat  it  is  not  incompatible  with  C/msVs  power  to 
work  the  miracle  of  tiansubstantiution,  because,  in  one  of  his  first 
miracles,  he  changed  water  into  wine,  which  was  purely  a  tian- 
substaiination.     But  I  never  introduced  that  miracle  directly  to 
piove  that  he  instituted  the  mysteiy  of  transubstantiation  at  his 
last  supper. 

It  is  a  piinciple  in  logics  that  compaiisons  aie  not  to  hold 
Uirouj-hout  all  their  bearings.  As  to  the  passage  from  Gelasius, 
It  remains  for  Mr.  Pope  to  prove  it  genuine.  Hawarden.  iuis 
alieady  answeied,  that  it  is  doubted  amongst  critics  whether  this 

" ,^  "»!t^c«  uy  xupu  Gelasius,  or  by  Ueiusius  Cyzinicus, 

the  author  ot  a  book  "  De*duabus  Christi  Naturis."  The  writer 


THE  DOCTRINE  OP  TRANSUBSTANTIATIOK.    231 

of  this  book,  whoever  he  was,  observes?,  tliaf  because  nppear- 
ancos  or  accidents  continue  after  consecration,  we  must  carefully 

distinguish  between  the  appearances  and  the  reahty,  vi?. the 

body  and  blood  of  Christ.     His  words  are — 

"  Et  tnmen  esse  non  dcsinit  substnnta  vel  nntiira  panis  ct  vini." 

•'  And  yet  the.aubstance  or  nature  of  bread  and  wine  docs  not  cease." 

Those  words  are  quite  reconcilenble  with  orthodox  doctrine, 
for  the  substance  or  nature  of  bread  and  w  ine  remains  after  con- 
secration, as  fur  as  the  senses  arc  concerned.  And  that  this  was 
the  meaning  of  Pope  Gelasius,  (supposing  him  to  liave  been  the 
author)  is  pretty  clear,  from  his  using  the  disjunctive  preposition 
"  vel,"  ♦'  or,"  which  certainly  qualifies  the  apparent  h.irshness 
of  the  sentence.  The  words  snbslance  and  nature  are  not  always 
used  to  express  the  essential  properties  of  a  subject — substance 
is  one  thing — and  the  nature  of  a  substance  another.  'Jhus  a 
stone  is  a  substance,  and  so  is  iron  but  the  hardness  of  the  stone 
and  the  hardness  of  iron  is  the  nature  of  the  substance.  Let 
any  man  examine  the  work  itself,  and  he  will  fmd  that  there  is 
nothing  in  those  words  inconsistent  with  the  doctrine  of  transub- 
stantiation. 

My  opponent  has  accused  me  of  misquoting.    It  shall  appear 
to  the  world  which  of  us  has  been  convicted  of  mi.squotalions. 
As  soon  as  this  discussion  has  terminated,  and  the  report  of  it 
is  published,  I  shall  certainly  go  to  Manchester  library,  and  con- 
sult the  editions  of  the  Fathers  preserved  there.     Although  my 
friend  has  Trinity  College  at  his  back,  with  all  its  fellows  to 
assist  him,  it  shall  then  be  made  manifest,  who  was  the  more 
correct  in  quoting  from  the  Fathers.     This  gentleman  would 
make  transubstantiation  appear  a  foolish  doctrine^  because  Cnrist 
should  be  present  in  so  many  places  at  once.      My  opponent  is 
truly  a  wonderful  philosopher.     May  I  ask  him,  can  he  describe 
the  properties  of  a  spiritualized  and  purified  body  ?      The  body 
of  our  Saviour,  after  his  resurrection  passed  through  the  pores 
of  a  door.     Is  not  that  inexplicable  ?    I  should  be  happy  to  hear 
Mr.  Pope  describe  the  properties  of  a  body  spiritualized  and  of 
a  spirit.      The  Devil  himself  can  be  present  in  many  places  at 
once— otherwise  he  could  not  tempt  mankind.      According  to 
my  principles,  and  those  of  every  Catholic,  it  is  blasphemy  to 
call  in  doubt  the  omnipresence  of  Christ.     And  will  those  who 
preteiid  to  venerate  the  Saviour  so  much,  presume  to  call  it  in 
question  ?     If  Christ's  humanity  be  hypostatically  united  to  his 
divinity,  does  not  he  who  circumscribes  the  one,  by  implication 
circumscribe  the  other  1     My  friend  doubts  the  passages  which 
i  have  quoted  from  Luther.  1  have  here  600  passages  more  from 
bim,  which  respect  for  the  present  assembly  prevents  me  from 


ft- 


232 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


quoting  now— I  have  the  book  here- 1  can  prove  the  aiithenti 
city  and  genuineness  of  the  text— I  will  pubhsh  luy  qnolations 
m  the  report  of  the  present  proceedings— then  let  the  fellows  of 
1  rmity  College  convict  me,  if  they  can,  of  false  quotations. 
My  friend  has  quoted  the  words  "  Do  this  in  remembrance  of 
me.       The  followmg  is  the  language  of  the  Latin  Vulgate  : 

of  "n?"''  '^"^^  '"  '"'"""  *=o'"'"e'"orationem."     "  Do  (his  in  remcmbrsnce 

St.  Paul   in  the  11th  chapter  of  his  first  epistle  to  the  Corin. 
Ihians,  explains  the  above  thus  : 

t«n!  S.""''*?^  ''""'^"^.  ^"''",'  '"^"^"cabitis  panem  hunc  et  calicem  bibetis  ,nor. 
ten.  don.ini  anunciao.t.8,  donee  ven.at"-"  For  as  often  as  you  ahail  eat  tl,  , 

hocn'JJ\>  ^"''^  '^''  '''""'=''  y°"  ^•>'^"  '^^''^  ''°'^h  the  deatlf  of theLoS  unti 
in-"  come* 

St.  Paul  clearly  explains  what  our  Lord  meant  by  the  words 
«  Do:this  m  remembrance  of  me,"— that  is,  as  often  as  yon  do' 
this,  you  will  commemorate  my  death  and  passion.    The  reality 
t-eretore,  of  Christ's  presence  in  the  sacrament  of  the  altar  by 
no  means  excludes  the  idea  of  a  commemoration,  for  althou-^h 
the  present  sacrifice  be  truiy  a  sacrifice,  yet  as  it  is  not  a  bloody 
sacrifice,  it  may  be  justly  entitled  a  commemoration  of  the  bloody 
one  on  the  cross.      The  unbloody  sacrifice  of  the  mass  is  the 
remembrance  of  the  death  and  passion  of  Christ,  and  as  often 
as  It  is  celebrated  the  death  and  passion  of  our  Lord  are  shown 
forth  until  he  come.     Christ,  therefore,  was  justified  in  callin.v  it 
in  that  sense  a  remembrance,  though  in  the  other  sense  hcMs 
really  present,  and  is  really  offered   up.     But  my   friend  has 
endeavoured  to  confuse  with  figurative  expressions  the  immu- 
table  words   of  scripture.     He  would  leave   nothincr  dear  or 
certain  in  the  Bible.     Every  thing  according  to  him  is  to  he 
taken  in  a  metaphorical  sense.      Should  I  attempt  to  do  so,  he 
would  insist  on  holding  me  to  the  precise  terms  of  the  text,  and 
when  1  endeavour  to  confine  him  to  the  strict  meanin^r,  he  has 
recourse  to  tropes  and  metaphors.      It  is  impossible  m  such  a 
way,  to  prove  the  falsehood  of  a  doctrine  which  has  been  held  in 
the  church  for  1800  years.     The  Arians,  the  Manicheans,  the 
J^^utychmns,  and  all  such  noted  heretics,  never  denied  the  real 
presence  of  Christ  in  the  sacrament  of  the  altar. 

My  friend  has  quoted  the  liturgies.  I  have  them  here  as 
translated  by  Dr.  Brett,  a  Protestant,  and  no  friend  to  the  Cath- 
olics,  and  they  all  prove  transubstantiation.  Mr.  Pope  has  called 
the  Lord's  passover  the  type  of  Christ.  It  is  admitted  on  all 
iiands,  that  it  was  the  type  of  Christ's  body.  Ought  not  the 
thing  typified  exceed  in  substance  and  reality  the  type  '  There 
was  real  biood  in  the  passover.  The  blood  of  the  lamb  was 
•pilled  at  the  doors,  and  it  was  a  type  of  the  blood  of  Christ. 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


233 


If  the  type  was  the  real  blood  of  the  animal,  of  course  that  13 
more  important  which  is  the  antitype — namely,  the  real  blo(  cl  of 
Christ — the  type  is  itself  the  coniirmalion  of  the  thing  typihtd. 

The  Jews  were  told,  "  eat  not  blood."  I  ask  any  man  pos- 
sessed of  common  sense,  if  the  eating  of  that  which  is  apparenthj 
broad  and  wine,  is  to  be  considered  in  the  same  light  as  the 
eating  of  animal  blood  ?  The  Apostle  has  been  quoted,  and  1 
never  heard  a  more  wilful  misinterpretation  of  sciiptine.  The 
coinmand  of  the  Apostles  applied  to  tiiat  oidy  which  had  all  the 
natural  appearances  of  blood.  They  gave  an  express  com- 
mandment not  to  eat  it,  and  I  therefore  called  on  Mr.  Pope  to 
show  by  what  authority  he  was  permitted  to  take  gravy.  I  called 
upon  him  to  prove  from  the  Bible  by  what  authority  the  sign  of 
the  cross  is  made  in  baptism — to  prove  from  the  liible  the  pro- 
cession of  the  Holy  Ghost — to  show  why  he  neglected  to  wash 
his  neighbor's  feet,  in  contradiction  to  our  Saviour's  command, 
and  why  he  did  not  observe  the  Jewish  sabbath.  From  a  notice 
of  all  those  questions  he  hws  prudentlij  abstained.  You,  gentle- 
men, will  estimate  the  value  of  such  prudence. 

But  Mr.  Pope  says,  that  the  body  of  Christ  will  never  see 
corruption.  He  should  prove,  that  when  the  species  begin  to 
decay,  Christ  could  not  extricate  himself  and  ascended  to  his 
heavenly  Father.  Are  the  rays  of  the  sun  polluted  by  passing 
through  an  unclean  medium  ?  If  that  be  so  in  the  natural  world 
it  is  foolish  to  think  that  Christ  could  be  contaminated  by  contact 
with  corruptible  matter.  Mr.  Pope  has  quite  established  the 
Socinian  syst'em  by  his  arguments.  The  Socinian  admits  no 
principle  but  reason  as  his  guide — neither  does  Mr.  Pope.  The 
Socinian  will  only  interpret  the  sacred  scriptures  according  to 
his  private  judgment.  Mr  Pope  coincides  with  him  fully  on 
that  point.  The  Socinian  rejects  transubstantiation,  and  all 
mysteries,  as  contrary  to  reason.  Will  Mr.  Pope  go  that  length  ? 
His  arguments  certainly  tend  thereto.  Now,  I  can  prove  that 
the  doctrine  of  the  real  presence  was  not  alone  retained  by 
Luther,  but  that  the  doctrine  was  retained  in  the  church  of  Eng- 
land until  she  became  Calvinistical.  Mr.  Pope's  argumentf 
would  go  to  show  that  no  preparation  was  necessary  for  the 
receiving  of  the  sacrament  in  the  church  of  England — that  no 
moral  change  was  required,  and  that  only  a  bit  of  bread  and 
wine,  instead  of  the  body  of  Christ,  were  received  in  the  com- 
munion. Bishop  Andrews,  in  the  time  of  James  the  first,  in 
his  answer  to  Bellarmine,  admits  that  Chrst  is  present  in  the 
sacrament  of  the  altar  ;  and  he  adds  : 
"  1  also  with  St.  Ambrose  adore  the  flesh  of  Christ  in  tlie  mysteries." 

Bishop  Forbes,   De  Eucharistia,  Lib.  ii,  Cap.  2,  has  tho 
follovviiig  remarkable  passage  : 

20* 


W  ' 


234 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


"  Tlie  sounder  Protestants  make  no  doubt  of  adorin'^  Christ  in  tlin  P... 
chanst."  °  '-''*' 

And, 

"  It.  is  a  monstroire  error,"  says  he,  «  of  the  rigid  Protestants  (Calvinists\ 
who  donv  that  Christ  w  to  be  adored  in  the  Eucharist,  except  only  3 
an  inward  adoration  of  the  mind,  but  not  wi)h  anyontuard  act  of  adoratinn 
as  kncehng.  or  ollu-r  like  posture  of  the  body.  These  people  tomn.onlv 
have  not  a  rioht  belief  of  Christ  in  the  sacrament,  in  which  he  is  present  aJr 
a  Hondtrlul  but  real  manner."  *  '" 

Thorndyke  says,  in  lib.  iii,  cap.  30,  page  360 — 

"  I  suppose  the  body  and  blood  of  Christ  may  be  adored  wheresoever  thev 
are ;  and  must  be  adored  by  a  good  Christian,  where  the  custom  oflheehuich 
winch  a  Christian  is  oblic;cd  to  communicate  with,  requires  it.  And  is  not 
the  presence  thereof  in  the  sacrament  of  the  Eucharist,  a  just  occasion  ore 
sently  to  express,  by  that  bodily  act  of  adoration,  that  inward  lionour  wliich 
'Wc  always  carry  towards  our  Lord  Christ  as  God  ?" 
And, 

"  Not  to  baulk  that  freedom,  (says  he)  which  hath  carried  me  to  publish  all 
this,  I  do  believe,  that  it  was  so  practised  and  done  in  the  ancient  church 
and  in  the  symbols  before  receiving,"  ' 

Dr.  Cosin,  in  stati-ng  ihe  doctrines  of  the  church  of  England 
says :  ^       ' 

"  That  God's  omnlpoteney  can  change  one  substance  into  another  none 
will  deny  ;  and  we  see  it  done  by  Chrisr,  in  Ihe  town  of  Gallilee,  when  he 
changed  the  water  mto  wine,  and  it  was  atrueandpioperfransubstoiitiation 
We  do  not  say  that  God  is  not  able  to  make  the  body  of  Christ  present  and 
truly  ^lye  it  in  llie  sacrament,  whilst  Ihe  substance  of  the  bread  rcninins 
W  c  believe  a  presence  and  union  of  Christ  with  our  soul  and  body,  m  hith 
we  know  not  iiow  to  call  bftter  than  saciamenUil ;  that  is  efTected  by  eatincr- 
that  while  we  eat  and  drink  the  consecrated  bread  and  wine,  we  eat  and  drink' 
therewithal  the  body  and  blood  of  Christ,  not  in  a  corporeal  manner,  but  some 
other  way,  incomprehensible,  known  only  to  God,  which  we  call  spiritual 
We  confess  with  the  Fathers  that  this  manner  of  presence  is  unaccountable 
and  past  finding  out ;  not  to  be  searched  and  pried  into  by  reason,  but  be- 
hoved by  faith.     For  it  is  more  acceptable  to  God,  with  an  humble  simplicity 
ol  faith  to  reverence  and  embrace  the  words  of  Christ  (this  is  my  body,)  than 
to  wrest  them  violently  to  a  strange  and  improper  sense,  or  to  determine  what 
exceeds  the  capacity  of  men  and  angels.   Wc  do  not  find  fault  with  a  general 
explication  of  the  manner.     We  confess  Ihe  necessity  of  a  supernatural  and 
heavenly  change,  and  that  the  signs  cannot  become  sacraments  but  by  the 
mfinite  power  of  God.     The  bread,  as  I  have  often  said,  does  not  only  repre- 
sent  the  body  of  our  Lord,  but  also,  being  received,  we  are  truly  made  parta- 
kers of  that  precious  body  ;  for  so  saith  St.  .Terome,  « the  body  and  blood  of 
Christ  IS  made  at  the  prayer  of  the  priest ;  that  is,  the  elements  so  cualificd, 
tliat  being  received,  it  becomes  the  communion  of  the  body  and  blood  of 
Christ,  which  it  could  not  without  the  preceding  prayers.     And  if  it  seem 
impossible  that  the  flesh  of  Christ  should  descend,  and  come  to  be  our  Ibod 
^rough  so  great  a  distance,  we  must  remember  how  much  the  power  of  the 
Holy  bpirit  exceeds  our  sense  and  our  apprehensions,  and  how  absurd  it  would 
be  to  undeitake  to  measure  his  immensity  by  our  Mxakness  and  narrow  capa- 
city, and  so  make  our  liiith  to  conceive  and  believe  what  our  reason  cannot 
comprehend.     Yet  our  faith  doth  not  cause,  ormakcthat  presence,  butappre- 
hends  it  as  most  truly  and  really  efTected  by  the  word  of  Christ.     The  faith 
whereby  we  are  said  to  eat  the  flesh  of  Christ,  is  not  that  only  whereby  we 
hulieve  that  he  died  for  our  sins,  for  this  faith  is  required  and  supposed  to 


"S  ■  ,S   s 


THE  DOCTRINE  OP  TRANSUB3TANTIAT10N. 


235 


nrcccdo  the  sncrann  ital  manducalion;  but  more  properly  that  wherrby  we 
bclit-ve  tlioso  words  of  Ciuist,  '  tUis  is  my  body.'  For  in  this  mysUcal  euting 
bv  the  wonderful  power  of  the  Holy  Ghost,  we  do  invisibly  receive  the 
substance  of  Ciirisl\i  body  and  blood,  as  imidi  as  if  we  should  eat  and  dnnk 
tliuin  both  visibly.  It  remains  that  we  should  with  faith  and  humility  admire 
this  hi^li  and  aacrcd  mystery,  which  our  tongue  cannot  siiHiciently  explain, 
nor  ouT  heart  conceive.  The  presence  of  Christ  in  this  mystery  is  not  opposed 
to  distance  but  to  absence,  which  only  could  deprive  us  of  the  benefit  and 
fruition  of  the  object.  As  the  body  and  blood  of  Christ  are  conveyed  by  this 
sacrament  to  the  worthy  receiver,  so  they  arc  ofTercd  by  it  to  all,  that  is  truly 
really,  and  substantially."— (See /M  Cosin's  History  of  Transubstanliatton 
Anno.  1G76,  pages  117,  55,  2,  44,  34,  el  alibi  passim.) 

What  says  the  Book  of  Common  Prayer,  sanctioned  by  Queen 

Ehzabeth,  on  this  subject — 

•'  Grant  us  so  to  eat  the  flesh  of  thy  dear  Son  Jesus  Christ,  and  to  drink 
his  blood,  that  our  sinful  bodies  may  be  made  clean  by  his  body." 

And,  in  giving  the  sacrament : — 

"  The  body  of  our  Lord  Jesus  Christ,  which  was  given  for  thee,  prcsepre 
thy  body  and  soul  unto  everlasting  life.  The  blood  of  our  Lord  Jesus  Christ, 
which  was  shed  for  thee,  preserve  thy  body  and  soul  unto  everlasting  lile." 

Mr.  Pope. — Mr.  Magnire,  in  several  of  his  arguments,  has 
taken  it  for  granted,  that  I  allowed  the  doctrine  of  transubstan- 
tiation  to  be  revealed  in  the  sacred  volume.     I   need  scarcely 
remark,  that  I  have  made  no  such  concession.   Inasmuch  as  the 
mystery  of  the  Trinity  does  not  come-under  the  cognizance  of 
our  senses,  they  being  incajlable  of  exercising  their  powers  upon 
the  nature  of  the  Deity,  no  parallel  can  be  instituted  between  it 
and  transubstantiation.     Strange  to  say,  my  friend  has  observed, 
that  I  have  become  a  Socinian.     My  letter  is  before  the  public 
containing  proofs  of  the  essential  Godhead  of  Christ.     1  fling 
from  me,  therefore,  such  a  charge— shall  I  say,  with  indignation. 
Mr.  Maguire  has  observed,  that  if  transubstantiation  be  a 
mystery,  its  being  opposed  to  the  evidence  of  our  senses  shovdd 
not  stand  in  the  way  of  its  reception.     The  observation  which  I 
made  in  the  commencement  of  this  speech,  will  meet  this  posi- 
tion.    Transubstantiation,  if  revealed,  would  indeed  be  a  mys- 
tery ;  but  I  beg  to  assert,  that  it  is  not  revealed  ;  it  is  opposed 
to  sense  and  reason,  and  is  repugnant  to  the  entire  tenour  of 
scripture. 

My  friend  has  observed,  that  the  senses  sometimes  contradict 
themselves,  and  instanced  the  cases  of  Joshua,  and  of  the  woman 
at  the  sepulchre,  who  supposed  that  the  angels  who  appeared  tt? 
them,  were  men.  The  onus  is  on  Mr.  Maguire  to  prove,  that 
the  angels  presented  themselves  clothed  with  all  the  tlfulgence 
of  celestial  glory.  No — they  came  in  the  habit  and  form  of 
men  ;  and  the  senses  so  far  gave  a  correct  testimony. 
Mr.  Maguire  has  spoken  of  a  stick  appearing  crooked.in 


w 


t96 


THE    DOCTRINE    OP    TRANSUB8TANTI ATION. 


water.     I  ir|)Iy  (l>nt  the  sonso  of  touch  wojild  rectify  tlinl  fiii« 
tostminny,  an  ilmt  sense  would  discover  the  slick  to  be  slminhi 
Mr.  Ma^riiin,  has  justly  observed,  that  the  senses  convey  Uin 
testimony  (o  the  mind  and  judgment.     That  testimony,  1  be«  u 
observe,  dnectly  refutes  the  doctrine  of  transubstantiation.    Thi 
stMises  bearing  witness  that  the  bread  is  bread,  and  the  wine  i» 
wiiie,  the  judgment  pronounces  correctly  that  the  bread  is  breau 
and   th(!  wme  is  wine.      rerniit  me  also  to  add,  that  it  scarcely 
ever  happens,  that  all  the  senses  are  deceived  at  the  same  lime  ; 
one  sense  may  be   ileceived,  but  that  is  soon  corrected  by  (he 
exercise  of  some  other. 

Mr.  Majiuire  reminds  us,  that  "faith  cometh  by  lieaiiiu'." 
h  anil  ( onuMh  by  reading  too.  How  am  I  to  know,  that  the  words, 
"  this  IS  my  body,"  are  in  the  scriptures,  if  I  do  not  exercise  my 
senses  ?  IJut  if  I  am  not  to  exercise  my  senses  upon  the 
elements,  perhaps  my  senees  altogether  deceive  me,  when  iluy 
udorm  nu;  that  the  words,  "  this  is  my  body,"  are  contain,  d  in 
the  sucted  records  !  The  doctrines  of  the  Trinity  and  of  the 
Incarnatioa  are  above  sen?e.  Man  is  incompetent  to  discover 
the  modus  of  God's  exister^cr,  or  to  explain  how  the  Deity  took 
upon  him  human  flesh  ;  but  fbo  s-enses  of  the  wise  men  did  not 
deceive  them,  when  they  sam  pji  infant  lying  in  the  stable  at 
Bethlehem. 

My  fiiend  has  rung  changes  on  the  priesthood  of  Melchise 
deeh.  He  was  a  priest— but  I  have  shown  that  he  did  not  olFer 
up  bread  and  wine  to  God,  but  brought  it  forth  for  the  refresh- 
ment of  Abraham  and  his  follovrrs  ;—his  blessing  Abraham 
marked  out  his  sacerdotal  character.  In  the  7»h  chapter  of 
Hebrews,  Douay  Bilile,  there  is  no  mention  made  of  Melchise- 
dech  having  broi'j»ht  out  bread  and  wine  ;  it  is  simply  said,  that 
"  he  blessed  Abraham." 

My  friend  informed  us,  that  he  thought  nothing  of  the  scrip- 
lures  in  (he  original  tongues  ;  yet  he  has  told  us,  that  his  church 
wdl   allow  them  to  be   read  in  (he  originals.     Must  every  old 
woman  and  every  child  apply  themselves  to  the  study  of  (ireek 
and  Hebrew  ?     Mr.  Majruire  has  observed,  that  the  Italian  IJible 
IS  more  perfect  than  the  Vulgate.     The  Trent  doctors  ought  (o 
be  much  obliged  to  him  for  this  discovery.     BellarMiine  indeed 
informs  us,  that  Ihe  Fathers  teach  every  xvherc,  that  the  Lniin  edi- 
tion of  the  gospel  is  to  be  railed  back  to  the  Greek  foiinfams.  and 
that  the  Latin  edition  of  the  Old  Testament  is  to  be  amended  by 
the  Hebrew.     Some,  'tis  true,  asserted,  when  they  saw  the  Latin 
Vulgate  printed   between  the  Greek  and   Hebrew,  on  the  .sinie 
page,  that  the  position  of  the  Laiiii  reseu/bj^d  that  of  the  8a\iour, 
when  he  was  crucified  between  two  thieves. — (Simon  Cril.  t.  v, 
lib.  2,  14.) 


THE    DOCTRINK    OF    TRANSUDSTANTI ATION. 


237 


But  I  must  not  forgot  tliat  IJcronnnriuH,  ucrordin^  to  Mr, 
Maj^iiire,  was  i\w  (irst  who  denied  th(!  doctiin"  of  tran.substiurti- 
atioti.  Wo  shall  soo  \vh(;tht!r  this  asserliori  is  correct.  My 
o[)|)<>n«!nt  inforniH  uh,  tliat  even  the;  hcMidics  believed  in  th(!  doc- 
triiio  of  transuhstantiation.  I  go  farther — I  imagine  that  trun* 
substantiation  i^  of  h(!retical  origin,  and  I  now  trace  it  up  to 
Kutyehes.  in  the  secotid  Dialogue  of  Theodoret,  between  an 
orlhudox  Christiim,  under  the  name  of  OrthodoxuH,  and  a  heretict 
under  the  nanx;  of  Kranistes  ;  the  latter  tnaintaining,  that  the 
luunanity  of  (Muist  was  changed  into  the  sub.stance  of  the 
Divinity,  tiius  illuatratOH  the  mailer  : — 

"  As  (sayH  Eranistnn)  tho  RyinholH  of  the  Lord's  bwly  and  lilood  arc  one 
tliini:  luilon;  the  invocation  of  thi;  jtrinHt,  hut  iifter  tliy  invonition,are  clmiigcd 
nnd  hcioinn  nnollur  lliinj;,  so  tlio  l)ody  of  our  Lord,  utter  liis  uHConHiori,  is 
thanked  into  tli<!  divine  sul)Hluncf'." 

Su('h  was  the  opinion  of  Eutychc-s  nnd  his  followers.  I  shall 
not  mutilate  the  passage  in  rcply,though  1  admit,  that  the  language 
in  the  latter  part  of  it  is  strong. 

"  Tlion  rut  (says  (>rthodo.\n9)  oanijlit  in  thine  own  net  ;  bncaiiao  tho  myH- 
ticul  syinboL  after  consecrulioii  uo  not  pass  our  of  their  own  natukr, 

FOR    THET    REMAIN    IN    THKIR    FORMER    SUBSfANCE,    FIGURE,    AND    AFi'KAR' 

ANCE.imd  may  1)C  seen  nnd  handled,  even  as  lieforo  consecriition  ;  hut  they 
arc  understood  to  bo  wliat  lliey  become,  nnd  tln^y  are  venerated  as  being  those 
thini;;s,  wliich  they  are  h;;Iit!V(d  to  be.  Compare,  theretbre,  the  image  with 
tlie  archetype,  and  yon  will  perceive  the  resemblance,  for  the  type  must  needs 
be  similar  to  the  truth."— (Dial, 2,  Open  vol.  iv,  p.  84,  85,  Lutet.  Paris,  1G42.) 

I  ask,  did  not  Theodoret  oppose  the  doctrine  of  transuhstan- 
tiation, when  he  calls  the  Sacrament  an  image  ?  He  lived  in 
the  (iith  century.  Again,  Pope  Gelasius,  as  you  have  seen,  also 
wrote  a  work,  which  Mr.  Maguire  asserts,  is  spurious,  against 
the  Eutychian  heresy,  which  seems  to  have  aimed  at  the  intro- 
duction of  the  doctrine  of  transubstantialion. 

Did  not  Ephrem  of  Antioch,  about  the  middle  of  the  sixth 
century,  oppose  the  doctrine  of  transuhstantiation,  when  he 
says  : 

"  No  man  of  common  sense  will  assert  that  the  nature  of  things  palpable 
and  impalpable,  visibleandinvisible,  is  the  same — thus  the  body  of  Christ 

WniCIl    IS    RECEIVED    BY    TIlE    FAITHFUL,    DOES    NOT  DEPART  FROM    ITS  OWN 

SENSIBLE  SUBSTANCE,  though  by  V irtuc  o(  conseenition  it  is  united  to  a  spir- 
itual orrace  ;  and  thus  baptism,  though  a  spiritual  thing  itself,  yet  preserves 
the  water  which  is  the  property  of  its  sensible  substance ;  it  los;s  not  what  it 
was  before."— Ephrem  Antioch.  Cont.  Eutych.  A  pud  Phot,  Cod.  229. 

Facimdus,  in  the  6th  century,  says  : 

"  The  sacrament  of  adoption  may  be  called  adoption,  just  as  the  sacrament 
of  thi:*  body  and  blood  of  Cliriat,  Khitk  i?  the  con-.tcniied  bread  tmd  loinr,  we 
are  wont  to  call  his  body  and  blood.  A'ut  indeed  that  the  bread  is  property  iii$ 
buhj,  or  that  the  toine  is  properly  his  blood,  but  because  they  contain  the  mys- 
tery of  his  body  and  blood  within  themselves  ;  hence  it  m  as  that  our  Lord 


« 


&  f     ,, 


238  THE    DOCTRINE    OP    rRANSUBSTANTIATION. 

deriominntcd  iho  conscciatnd  brrnd  nnd  wine  wlii«li  he  rhlivrrcd  fo  liwdi,ri. 
plea,  ill  liiH  own  liody  and  blood."— (l-'acund.  Dfif;is.Cor\cil.  Clialced  lib  ii' 
c.  4,  opcr.  p.  114.)  ' 

Was  not  Fucundus,  in  the  sixth  century,  opposed  to  tho 
doctrine  ot"  tninsuUstuDtiiition? 

Further — Kabanus  Mauru.s,  archbishop  of  Mentz,  about  thp 
year  847,  recilinrr  the  very  words  of  Pa.scha.'^iu.s  Kadbnt,  of 
Corby,  in  which  he  broached  the  doctrine  of  transubstaiitiafion, 
has  this  remarkable  passage.  Before,  however,  1  read  the 
quotation,  permit  me  to  remark,  that  Belhirmine  and  Sirmondu.s 
allow,  that  Paschasius  was  tl»e  first  who  wrote  a  regular  treatise 
upon  transubftantiation.     Bellarmine  siays, 

"This  author  was  the' first  who  had  seriously  and  copiously  written  con- 
cerning the  »xuth  of  Christ's  body  and  blood  in  the  Eucharist."— (De  Scriptor 
EcclcH.) 

Sirmondus  thus — 

"  He  8o  first  explained  the  genuine  sense  of  the  Catholic  church,  that  he 
opened  the  way  to  the  rest,  who  afti-rwards  in  great  numbers  wrote  upon  the 
same  argument,"— (In  vita  Paschasii.) 

The  nvchbishop  of  Mentz,  in  the  ninth  century,  writes, 

"  Some  (says  he)  of  late,  not  having  a  right  opinion  concerning  the  sacra- 
ment of  the  body  and  blood  of  our  Lord,  ifave  said  that  this  is  the  body  and 
blood  of  our  Lord,  which  was  born  of  the  Virgin  Mary,  and  in  which  our 
Lord  suffered  upon  the  cross  and  roso  from  the  dead  ;  which  error  (says 
he)  AVE  HAVE  OPPOSED  WITH  Al.L  OUR  MIGHT." — (Epist.  ad  Hcribaldum,  c.  31) 

Transubstanliation  was  also  opposed  by  Heribaldus,  Bishop 
of  Auxerres  in  France,  by  John  Scotus  Erigena,  (which  means 
an  Irishman)  and  Bertram  of  Corby.  Bertram  tells  us  in  his 
preface,  that 

"  They  who  according  to  their  several  opinions  talked  of  the  difficulties 
about  Christ's  body  and  blood,  were  divided  with  no  small  schism." 

My  friend  has  seen  that  Eutyches,  the  heretic,  believed  in 
transubstantiation,  and  that  the  doctrine  was  opposed  by  several 
writers,  witliout  any  ecclesiastical  fulmination  having  been 
directed  against  them.  Even  the  second  council  of  Nice,  as 
has  been  already  observed,  decljired,  as  one  reason  for  worship- 
ing the  image  of  Christ,  that  he  is  not  sensibly  present  on  earth, 
and  anathematized  all  who  asserted,  that  Christ  was  not  circum- 
scribed as  to  his  humanity.  Several  Roman  Catholic  writers 
virtually  admit  the  modern  origin  of  transuhstantiation.  Scotus 
allows,  that  the  doctrine  was  not  always  considered  as  necessary 
to  be  believed,  but  that  the  necessity  of  believing  it  was  c()nse- 
qucnt  to  the  declaration  of  tho  church  made  in  tho  council  of 
Lateran,  under  Pope  Innocent  111. — In  sent.  L.  4,  Dist. 
n,  Q.  3. 


THE  DOCTRINE  OF  TR ANSUBSTANTIATION. 

DuranduH  fnitikly  di^jcovers  his  inclination, 


239 


llio  manner 


"  To  hiivi!  Ixlicvcd  fho  rontrarv,  if  the  cliiircli  hail  not  by  timt  dctermina- 
tioii  oblijird  inon  to  bclievo  it."— In  sent.  L.  4,  Diat.  1 1,  U.l,  N.  15. 

Tonstal,  Bishop  of  Durham,  also  admits,  that 

_"  Beforo  tlin  foiulh  Lntoran  council,  men  wore  at  liberty  nn  to  t' 
ct"  Christ's  presence  in  the  sucranicnt."— He  Eiichar.  lib.  i,  p.  146. 

Erasmus,  who  lived  and  died  in  the  Roman  church,  and  than 
whom  no  man  was  better  acquainted  with  the  ancient  Fathers, 
confesses  that  it  was 

"  Lute  before  the  church  defined  transubstantiation,  unknown  to  the  oncienta 
botli  name  and  thin?."— 1  Epiat.  ad  Corinth,  c.  7,  Citantc  etiain  Suhnerone. 
toin.  9,  tract  16,  p.  1C8.  ' 

Alphonsus  a  Castro  says,  that 

"  Concernins;  the  transubstiintintion  of  the  bread  info  the  body  of  Christ, 
tliere  is  seldom  any  mention  in  the  ancient  writers." — De  Ilx-refl/lib.  8. 

In  connection  with  this  subject,  I  meet  the  strange  position  of 
my  friend  relutive  to  the  Waldenses,  namely,  that  thev  believed 
in  transubstantiation,  by  a  quotation  from  Milnefs  End  of  Cori' 
trovers]!  : 

"  It  is  incontestible,  and  carried  to  the  highest  depree  of  mom!  evidence, 
that  all  Christims,  of  all  the  nations  of  the  World,  Greeks  as  well  as  Latins, 
Africans  as  well  as  Europeans,  except  Protestants, and  A  handful  of  Vau- 
Dois  peasants,  have  in  all  ages  believed,  and  still  believe  in  the  Real  Presence 
and  Transubstantiation." — London,  1S24,  5tli  edit.  p.  273. 

Here  Milner  distinctly  admits,  that  the  Vaudois  or  Waldenses 
did  not  believe  in  transubstantiation. 

The  following  is  an  extract  iVom  their  Confession  of  Faith, 
which  was  read  publicly  before  Francis  I,  of  France  : 

"  We  believe,  that  the  holy  sacrament  of  our  Lord  Jesus  Christ's  table  is 
a  sacred  memoriul  and  an  act  of  thaiilcs/riuing,  for  the  benefits  which  we  have 
received  bv  the  death  of  Christ ;  and  that  it  oui;ht  to  be  celebrated  in  the 
assembly  of  the  saints,  in  faitli  and  charity,  and  by  an  inward  experience  of 
Christ's  merits.  It  is  thus,  by  partakin;;  of  the  bread  and  wine,  we  have 
coinmunion  with  the  body  and  blood  of  Christ,  as  we  read  in  the  holy 
Bcripturos." 

Again,  we  read  in  the  Confession  of  Faith  of  1120. — Leger's 
History,  p.  92. 

"  We  believe,  that  after  this  life  there  are  only  two  places,  one  for  the  saved, 
which  is  called  Paradise,  and  oneforthe  damned,  which  is  called  Hell,  utterly 
denyiniTthat feigned  purgatoryof  Antichrist,  invented  in  opposition  to  truth." 

"  We  believe  that  the  sacraments  arc  signs  or  the  visible  forms  of  holy 

things." 

Did  they  offer  masses  for  souls  in  purgatory,  when  ihey  did 
not  believe  in  its  existence?  I  have  referred  to  their  standard 
formularies  ;  and  any  one  who  will  examine  their  history,  as 
given  by  Mr.  Gillie,  will  find  additional  proofs  that  they  protested 
against  the  sacrifice  of  the  mass. 


tj, 


240 


THE    DOCTRINE    OF    TRANSUB8TANTIAT10N. 


li 


Luther,  Mr.  Mngiiire  says,  is  on  his  side.  This  is  the  first 
time  in  which  I  have  heard,  that  consuhstantiution  is  the  same 
with  transuhstantiation.  I  confess,  I  am  somewhat  surprised, 
that  most  of  the  early  reformers  were  enabled  so  easily  to  throw 
ofTtn  loto  a  doctrine  which  so  closely  adheres  to  persons  brought 
up  in  the  pale  of  the  church  of  Rome.  I  do  not  justify  the  lan- 
guage which  Luther  employed  when  condemning  those  who 
wroTe  against  his  principles.  Mr.  Maguiie  has  stated,  that  it  is 
a  spiritual  body  which  is  offered  up  in  the  mass.  Does  this 
opinion  agree  with  the  council  of  Trent  ?  The  council  informs 
us  that — 

"In  the  sacrifice  of  the  mass,  the  same  Chnst  is  contavud  and  unbloodily  im- 
molated, who  once  offered  himself  bloodily  on  the  cross."     Sess.  22.  ch.  2. 

Was  it  a  spiritual  body  that  suffered  on  Calvary  ?  I  deny 
that  the  devil  is  omnipresent.  His  influence  is  extended  by  the 
agency  of  innumerable  spirits  who  are  under  his  control.  I  did 
not  circumscribe  the  presence  of  Christ.  I  believe,  that,  where 
two  or  three  meet  together  in  his  name,  He  is  in  the  midst  of 
them.  But,  though  he  be  present  through  the  universe  iii  his 
divinity,  yet  the  heavens  will  receive  his  manhood  till  the  time 
of  the  restitution  of  all  things. — Acts,  iii,  21.  I  have  here  the 
book  of  Sir  Edwin  Sandys.  Mr.  Maguire  did  not  accept  my 
offer,  that  a  Protestant  and  a  Roman  Catholic  should  examine 
the  work.  Let  ihem  compare  mine  with  Mr.  Maguire's  edition, 
and  they  will  find  mine  to  be  the  original  volume. 

My  friend  has  talked  of  my  having  Trinity  college  at  my 
back  :  it  was  not  handsome  to  speak  is  this  style.  When  Mr. 
Maguire  expressed  a  wish  lo  obtc.in  access  to  a  public  library, 
I  requested  a  friend  to  introduce  him  at  Marsh's  library ;  and 
I  informed  Mr.  Maguire,  that  my  friend  was  ready  to  accom- 
pany him  thither.  Did  this  circumstance  look  as  if  I  wished  to 
take  any  unfair  advantage  of  Mr.  Maguire  1  The  passover,  my 
opponent  observes,  was  a  type  of  Christ.  The  Lamb  in  the 
passovtr  was  indeed  a  type  of  the  Saviour,  not  in  transuh- 
stantiation, but  of  the  body  on  Calvary.  The  passover  was 
perhaps  typical  of  the  fea?t  of  the  eucharist,  which  God's  people 
celebrate  in  commemoration  of  their  dying,  risen,  and  glorilied 
Redeemer. 

Mr.  Maguire.— I  have  caught  my  friend,  Mr.  Pope,  in  the 
act  of  using  garbled  quotations.  I  have  already  asserted  that 
he  took  his'^quotations  obstelricanle  manu,  and  I  now  insist  that 
I  have  detected  him  in  making  a  false  quotation.  Before  I 
shall  expose  either  his  disingenuity,  or,  what  I  rather  suspect, 
his  want  of  industry,  I  shall  for  a  moment  recur  to  the  work  as- 
cribed to  Gelasius,  and  give  you  the  reasons  which  are  assigned, 


THE    DOCTRINE    OF    TRAN9UB8TANTIAT10N. 


241 


to  prove  that  it  is  not  genuine.  Pope  Gelusius's  work  against 
Eutyches,  is  described  by  Genadius,  lib.  de.  viris  illust.  cap.  14, 
as  ^^ Grande  et  prKclarwn  volumn.''  Now,  in  the  first  place, 
the  present  work  is  in  no  wise  deserving,  of  such  a  character. 
Secondly,  in  his  Catholicorurn  Testimonia  Magistrorum,  he 
every  where  praises  the  Arians,  and  is  profoundly  silent  about 
the  orthodox  Fathers.  These  considerations  amount  to  a  strong 
suspicion,  that  it  could  not  have  proceeded  from  the  pen  ot  Fope 
Gelasius,  and  it  is  therefore  rationally  considered  as  the  produc- 
tion of  Gelasius  Cyzinicus.  « 

I  will  now  read  to  you  the  dialogue  of  Theodoret,  who  has 
been  introduced  as  opposed  to  the  doctrine  of  transubstantiation : 
let  the  following  serve  as  a  preface.     He  says, 

"Christ  at  his  last  supper  phowed  the  true  original  of  which  this  Paschal 
Lamb  was  a  type;  opened  the  gates  of  tho  holy  sacraii.cnt;  and  gave  his 
]^Zncious  body  and  blood,  not  only  to  the  eleven  Apostles,  bu  a  so  to  he 
tni  to^  Jndas.  These  words,  "  Ho  shall  be  guilty  of  the  body  and  blood  of  tho 
Lord  "  mean  this,  that  as  Judus  betrayed  hi.n,  and  the  Jews  insi.lted  lum  so 
lliey  offer  hi.n  a  very  great  affront  who  take  h.s  most  holy  body  with,  mclem 
hands  and  put  it  into  a  defiled  mouth:'— In  1  Cor.  cap.  11. 

There  is  not  any  thing  surely  there  contrary  to  the  doctrine 
of  transubstantiati^.i.     He  proceeds  to  say,  in  his  second  dia- 
locTue,  immediately  after  the  words  quoted  by  Mr.  1  ope-"  1  he 
elements,  after  consecration,  are  to  be  adored.''     But  Mr.  Fope 
took  good  care  to  foist  upon  us  th<?word  venerate  for  the  word 
adore,  iis  if  Theodoret  had  said,  the  elements  after  consecration 
are  to  be  venerated,  whereas  he  expressly  says,  they  are  to  be 
adored.     Mr.  Pope,  in  his  version,  has  substituted  the  word 
"  venerated''  for  the  word  "  adored."     I  charge  him  with  a  griev- 
ous  mangling  of  the  text.     Mored  is  the  word,  as  will  be  found 
by  a  reference  to  the  original.     If  Theodoret  denied  transub- 
stantiation, would  he  say  that  the  elements  of  bread  and  wine 
after  consecration  are  to  be  adored  ?     Surely  he  would  not  tell 
us  to  adore  a  piece  of  bread  and  a  drop  of  wme.     Mr.  i  ope 
therefore  should  consign  to  execration  the  author  by  whom  he 
was  misled,  for  I  am  unwilling  to  believe  that  he  would  himself 
so  distort  the  original,  and  seek  to  palm  upon  an  unsuspecting 
public  a  text  so  monstrously  garbled.  ,    r^  .v.  v  ^ 

Theodoret  in  his  dialogue,  introduces  Orthodoxus  (a  Catholic) 
and  Eranistes  (a  heretic)  disputing  upon  the. Eucharist.  Hav- 
ing previously  disputed  about  the  Eutychian  heresy,  concerning 
the  two  natures  of  Christ,  (the  Eutychians  contending  that  the 
humanity  was  absorbed  in  the  divinity,)  Eranistes  puts  the  lol- 
Idwing  questions  to  Orthodoxus  :— 

■How  do  you  call  these  (the  elements)  after  consecration? 


Orthodoxh 


V 


s,—Th<.  kpdy  and  blood  of  Christ 
21 


f 


242 


THE    DOCTRINE    OF    TRANSUBSTANTI ATION. 


Er.— Do  you  bclievu  timt  you  perceive  the  body  and  blood  of  Christ? 

Ur. — 1  do  bohovo  it. 

Er. — Why  are  tlie  names  clmnged  7 

Or,— The  reason  is  evident  to  those  who  understand  the  mysterv-  for 
Chri3t  would  not  have  us  regard  the  nature  of  what  we  see,  but  as  tlie  iiatiiPg 
o»  the  elements  are  changed,  so  to  apprehend  by  faith  the  change  \»liich  is 
made  m.thcm  by  gruce.  The  mystical  symbols  after  consecraTion  do  not 
depart  from  their  own  nature,  but  they  arc  understood  to  be  the  things  n/ii'cA 
thty  are  viadc,  and  so  they  arc  believed,  and  they  are  adored  as  beins  the  Ihhi", 
xohtch  they  are  believed."  *  " 

Thus,  it  must  be  said,  that  Theodoret  urged  the  idolatrous 
adoration  of  mere  br*ad  and  wine,  or  that  he  believed  and  taught 
the  doctrine  of  transubstantiation. 

What  are  the  things  to  be  believed  when  the  body  and  blcoi' 
are  adored?  Is  it  to  be  believed  that  tiiey  remain  bread  ana 
vvme?  What  a  wonderful  effort  of  faith  truly!  But  Ortho- 
doxus  tells  us,  that  the  things  believed  are  to  be  adored. 

The  Fathers  all  agree  in  the  doctrine  of  transubstantiation, 
and  anathematize  all  those  who  controvert  that  doctrine.     With 
regard  to  the  parallel  between  Transubstantiation  and  the  Trin- 
ity,  my  friend  denies  its  existence,  but  I  call  upon  him  to  prove 
that  transubstantiation  is  not  a  mystery,  as  Theodoret  calls  it. 
He  denies  that  transubstantiation  is  founded  upon   scri|)tuie. 
Christ,  the  eternal  Son  of  a  good  and  gracious  God,  made  a 
wonderful -promise  in  the  sixth  chapter  of  St.  John,  shall  we 
say,  after  reading  that  solemn  and  divine  promise,.that  he  left 
nothing  to  us  but  a  mere  bit  of  bread  and  wine  !     Is  it  not  evi- 
dent,  that  he  intended  to  leave  with  us  a  grand  and  noble  gift 
worthy  of  the  Testator,  and  in  accordance  with  his  omnipotc  ncef 
let,  if  we  are  led  by  the  Calvinistic  doctrines,  propoimded  by 
Mr.  Pope,  we  must  believe  that  he  intended  only  to  bequeath  to 
us  a  mere  bit  of  bread,  and  a  drop  wine  !     Would  that  be  wor- 
thy of  the  Deity?     Can  such  a  belief  be  reconciled  with  the 
facts  recorded  in  scripture  ?     There  we  find  that  he  raised  Ihe 
expectations  of  his  disciples  to  the  highest  pitch,  and  that  many 
of  them  went  away  shocked  at  his  expressions.     He  did  not 
correct  their  error,  if  such  it  were.     When  he  came  to  his  last 
supper,  what  did  he  say  ?     There,  while  .solemnly  seated  with 
his  apostles,  he  raised  his  eyes  to  heaven,*  he  took  bread  in  his 
hands,  blessed  it,  and  broke  it  paying,  "  Take  ye  and  eat— 
THIS  IS  MY  BODY."  ^ 

It  is  not  my  custom  to  lose  my  temper,  and  to  indulge  in  harsh 
and  angry  expressions~I  will  not  say,  that  I  fling  back  with 
indignation  any  of  the  charges  brought  forward  by  my  opponent. 
rhave  been  taught  to  exorcise  a  self-control,  and  I  know  that 
our  Saviour  tells  us — "  Love  vour  fnpmips  •  do  nnnfl  to  flK^m 
that  hate  you ;  bless  them  that  curse  you,  and  pray  for  them  that 
calumniate  you  !     And  to  him  that  striketh  thee  on  one  cheek, 


THE  DOCTRINE  OF  TRANSUBSTANTIATION. 


243 


offer  also  the  other."  This  is  the  practical  part  of  Christianity. 
It  accords  not  with  the  suggestions  of  flesh  and  blood,  nor  with 
the  maxims  of  modern  gospel  liberty.  Mnega  leipsum  is  the 
pnicept  of  the  goispel,  though  it  may  form  no  portion  of  Mr. 
Pope's  moral  creed,  By  my  forbearance  upon  this  occasion, 
I  shall  furnish  Mr.  Pope  witn,  at  least,  one  instance  of  Christian 
humility.  I  may  here  remark,  that  one  of  the  newspapers  has, 
in  the  report  of  a  former  day's  discussion,  represented  me  as 
appropriating  to  myself,  that  which  I  quoted  as  the  language  of 
our  Saviour — "  Learn  of  me,  because  I  am  meek  and  humble 
of  heart." 

With  regard  to  the  senses,  my  friend  has  said,  that  they  can- 
not all  contradict  themselves.  But  a  portion  may,  and  I  made 
an  exception  for  the  sense  of  hearing.  I  referred  in  support  of 
that  portion  to  St.  Paul — "  Faith  cometh  by  hearings  and  hear- 
ing by  the  words  of  Christ." — (Rom.  x,  17.)  Hearing  then  is 
the  only  sense  constituted  as  a  judge  of  mysteries.  But  1  ask, 
did  not  all  the  senses  contradict  themselves,  when  our  Saviour 
walked  upon  the  waters,  and  it  is  recorded  of  his  disciples — 
"  Pulaverent  Phantasma  esse.^^  Did  not  the  senses  here  deceive 
the  Apostles,  as  they  did  others,  in  several  cases  in  the  Old  Tes- 
tament ]  They  did  not  contradict  themselves  in  the  strict  sense 
of  the  word.  The  matters  which  they  related  were  not  founded 
on  fact,  but  they  relate'd  what  appeared  to  themselves.  So  far 
their  relation  was  correct.  My  friend  says,  that  the  mistake 
into  which  the  sense  of  sight  falls  as  to  the  slick  in  the  water,* 
may  be  corrected  by  the  sense  of  touch.  But  if  one  sense  con- 
tradicts another  in  rebus  nalur  alihus,  how  much  more  likely  to 
do  so  in  things  of  a  supernatural  order? 

He  asks  me  how  do  I  know  that  Christ  spoke  the  words, 
"  This  is  my  body" — which  he  has  unsuccessfully  endeavoured 
to  explain  away.  I  answer,  that  I  depend  here  upon  the  au- 
thority of  the  church  of  Christ.  Mr.  Pope  depends  on  the  trans- 
lators of  the  J5ible  in  the  reign  of  James  1.  I  place  my  reliance 
upon  an  authority  to  which  our  divine  Redeemer  expressly  pro- 
mised infallibility.  Mr.  Pope  believes  in  no  church,  but  relies 
upon  his  own  private  judgment.  I  called  upon  him  to  show  how 
a  Protestant  could,  according  to  his  principles,  make  an  act  of 
faith.     Has  he  ever  answered  the  question  1 

He  recurs  to  Melchisedech.    ^ut  here  I  have  him  caught  in 
his  own  nef,  as  in  the  instance  of  Theodoret.     He  says  that 
Melchisedech  made  no  offering — I  proved  that  he  made  an  offer-' 
ing  of  bread  and  wine.     St.  Jerome  maintains  the  same  opinion, 

illudes  to  it  when 


spt 


and  St.  Paul  evidently 

Saviour  being  "  a  priest  for  ever  accorc 

chisedech."     Mr.  Pope  talks  of  my  admission,  that  there  is  no 


rding  to  the  order  of  Meli 


If 


2.44    THE  DOCTRINE  OP  TRAN8UBSTANTIATI0N. 

prohibition  to  the  reading  of  the  scriptures  in  the  three  sacred 
languages,  Hebrew,  Greek,  and  Latin,  because  portions  of  scrip- 
ture  have  been  published  in  each  of  them.     In  respect  to  the 
vulgar  tongues,  the  church  never  prohibited  the  reading  of  the 
sciptures  in  them.     She  restricted  the  right  where  she  though 
It  would  be  abused ;    she  restricted  it  in  order  to  prevent  the 
multiplication  of  heresies,  and  the  generation  of  sects,  such  as 
the  Anabaptists,  the  Muggletonians,  and  hundreds  of  others,  who 
like  a  swarm  of  locusts,  or  the  ten  plagues  of  Egypt,  infest  the' 
country,  distract  the  community,  and  rend  asunder  the  Protes- 
tant churches.     It   was  to  guard   against  such   evils  that  the 
Cdthohc  church  wisely  forbade  the  indiscriminate  reading  of  the 
scriptures.     Mr.  Pope  has  accused  our  translation  of  the  Bible 
as  bemg  filled  with  various  errors.     Yet  when  the  "saints"  travel 
through  the  country,  they  would  persuade  the  poor  people  that 
there  is  no  difference  between  our  Bible  and  theirs.     But  when 
they  come  to  speak  to  scholars  on  the  subject,  they  will  have  it 
that  thousands  of  errors  exist  in  our  Bible.     They  then  openly 
tell  rank  falsehoods  to  promote  their  cause — I  do  not  accuse 
Mr.  Pope  of  rank  falsehood.     But  is  it  not  evident  from  this, 
that  there  is  neither  honour  nor  veracity  amongst  the  generality 
of  the  "saints"?     He  says,  that  by  reason  of  the  admissions 
which  I  have  made,  I  would  be  called  to  an  account  if  an  inqui- 
sition existed  in  this  country ;     and  that  moreover  I  would  be 
excruciated  for  my  heterodoxy.     But  Protestants  are  in  general 
,very  little  acquainted  with  our  religion.     They  have  through 
their  ignorance  transformed  our  faith  into  an  hideous  caricature. 
He  says  that  the  Italian  version  was  admitted  by  me  to  be 
superior  to  the  Latin  Vulgate.     I  deny  the  assertion.     I  said, 
that  the  Italian  version  was  admitted  to  be  the  purest  copy  of  the 
Bible  extant — it  was  for  that  reason  that  St.  Jerome,  as  he  ad- 
mits in  his  preface,  followed  the  Italian  version,  and  upon  it  laid 
the  foundation  of  the  Latin  Vulgate.     Where  is  the  contradic- 
tion now  1 

Mr.  Pope  quoted  a  Catholic  writer  to  prove  that  Christ  was 
not  sensibly  present  in  the  sacrament.  I  never  said  that  Christ 
was  sensibly  present  in  the  sacrament.  Let  Mr.  Pope  remem- 
ber that  Scotus,  the  author  from  whom  he  quotes,  was  condem- 
ned by  the  Catholic  church  for  many  of  his  positions,  which  are 
far  from  being  deemed  orthodox.  As  to  Erasmus,  there  are 
some  of  his  opinions  not  very  orthodox,  though  he„like  Henry 
VIII,  thou^t  it  safest  to  die  in  the  Catholic  church.— Like 
many  of  the  present  day,  who,  in  the  enjoyment  of  youth  and 
riches,  cast  their  derisions  at  Popery,  and  vet  are  "lad,  when 
their  end  approaches,  to  return  to  the' mother  Church.'' 

Mr.  Pope  introduces  Durandus.     It  is  true  he  held  opinion* 


THE  DOCTRINE  OP  TRAN8UB8TANTIATION. 


245 


contrary  to  those  of  the  church,  till  the  definition  of  the  church 
was  declared.  Then  he  yielded  as  he  ought  to  the  authority  of 
the  Catholic  church,  as  the  illustrious  Fenelon  did  in  later  day^. 
I  asserted  that  the  first  of  the  Waldenses  preserved  the  sacrifice 
of  the  mass.  But  their  followers  changed  their  principles,  as 
those  of  Luther  and  Calvin  did ;  the  Lutherans  preaching  one 
doctrine  and  the  Calvinists  another.  Here,  for  instance,  Mr. 
Pope  admits  only  eighteen  out  of  the  thirty-nine  articles  of  the 
church  of  England — others  will  be  found  to  deny  them  alto- 
gether, and  more  will  reject  the  Anthanasian  creed.  Such  are 
the  multiplied  gradations  produced  by  evangelical  liberty  and 
private  judgment.  It  is  found  necessary  by  Mr.  Pope  to  con- 
nect himself  with  with  the  Waldenses  (perhaps  the  maddest  of 
all  heretics.)  I  would  beg  leave  to  ask  him,  had  the  Walden- 
ses a  church,  a  ministry,  a  liturgy,  or  any  other  mark  of  the  true 
church  of  Christ,  or  indeed  of  any  church  at  all,  and  if  not,  from 
whom  did  he  receive  the  scriptures  1  I  must  here  remark,  that 
his  obtrusive  connexion  with  the  Waldenses  cannot  add  respect- 
ability to  his  origin.  The  Waldenses  were  one  rotten  branch 
lopped  from  the  parent  trunk  by  the  Catholic  church.  I  regret 
extremely  I  did  not  bring  the  ecclesiastical  tree  along  with  me. 

[Here  Mr.  Pope  handed  toMr.Maguire  Dr.  MUner^s  "End  of  Controversy," 
containing  the  ecclesiastical  tree.] 

Oh !  I  perceive,  gentlemen,  to  my  great  surprise,  that  this 
tree,  instead  of  exhibiting  a  naked  trunk,  is  weighed  down  by 
those  branches  which  I  thought  had  been  cut  off,  but  which 
seem  determined  to  cling  with  desperation  to  that  parent  stock 
upon  which  alone  their  vitality  depends,  but  from  which  they  can 
never  moiaB  receive  sap  or  nutriment,  by  means  of  that  moral 
separation  which  originated  with  themselves.  Here  are  Cerinthus, 
Arius,  Montanus,  Apollinaris,  Manicheus,  Eutyches,  Pelagius, 
Socinus,  Huss,  Wickliffe,  Waldoi,^Luther,  Cranmer,  struggling 
to  connect  themselves  with  the  Catholic  church,  and  claiming, 
upon  some  occasions,  a  sympathetic  relationship  with  each  other. 
How,  now,  Mr.  Pope,  wUl  you  or  the  present  Protestant  church 
be  able  to  stitch  yourselves  to  those  various  heretics  ?  Were 
they,  I  demand,  or  were  they  not,  more  different  from  the  prin- 
ciples of  the  present  reformers  than  they  were  from  the  Catholic 
church ;  and  would  not  the  ancient  heretics  anathematize  Mr. 
Pope  and  his  doctrines  as  jealously  as  the  Catholic  church 
herself] 

Before  I  conclude,  I  will  give  you  a  few  additional  quotations 
from  the  Fathers,  touching  the  faith  of  the  primitive  church. 
Bt.  Cyril  of  Alexandria,  commenting  on  John,  torn,  iv,  p.  252, 
after  quoting  the  words  of  St.  John,  "  I  am  the  living  bread  that 
came  down  from  heaven," — (vi;  51.) 

21* 


246 


THE    DOCTRINE    OP    TRANSUBSTANTIATION. 


e»t  of  the  mLna  are  dead,  because  U^aVe  not  1  eh/?h  T\  I^'^  "«'' 
that  IS  me,  or  my  flesh,  shall  live  for  ever  Onr  T  1  '.  f  ''"'V*^''/?  ^hia  bread, 
gives  hfe  to  us,  and  his  blood  rnofH!.7;r„  ^ "^  *^*^"' ■'  ^y '"«  o^n  flesh 
filood  of  life  itself  'For  heTha  ea°eth  m^^^^^^^^  'T^'"°?  T"'  ''"^  '^e  nafura 
m  me  and  I  i„  him.'-(jSm,  v\  56  As  iL  S  in""'''"'  '"^'''"^^  ^^^'^^'^ 
them  one  body,  so  it  seems  to  mpL  .^V  .  ..  JT^'^'"' '°  ^'"'^  <ornis  of 
drinks  his  precious  bl^  as  wZe'lf  Lv,  h!'.  '  '  ^"'^  '^'L^"'"  S"^^'"'"-'  «"d 
verbose  and  absurd  m^  ell  us  wi  h  X^^h  Tr"l"''^  '"'"•  ^et  Jhcse 
fed,  or  from  what  springs  her  ehSn  e^l  '>  '^'''^P  "^'^e  eh.irch  are 

is  delivered,  thus  Go3"s  the   rue  God  ChrisSf '    F'"  ''^'^'  ''"^^  «*'«"^ 
an  ani^el,  as  some  pretend      And  if  it  he  Z  h  L^'f  'r^""^.  "  .'"''"  '""'''  ''°'- 
this  God  is  not  purely  God  one  of  tl^  «ll,  M  ^^- ""    ^1^'  *''«  ^""P  "'God, 
the  Word  o/GoLrJe  man     Bu?if   L  hT    ^- nu"'^>''  ^^^  ^°"  «<^  Goa  6„ 
blood.ofChnH..n.drnra;d  thsChri^^^^^^^^  be  our  food,  and  the 

promised  to  those  who  approacL  the  ho  y  tabfe^'lnTh'  ^"^  ''''T'^  '""^ 
body  be  divided  here.  anS  in  ma'Tplaces  and  nnt  t^  ^•^'^'^  ?"^'?  ^•'""  ""ia 
body  cannot  impart  life  to  those  who  recSe  if  xiu  ^;"""'«^>^'^  ^  A  mere 
body  of  life  itself;  that  life  which  for  »,[,«!  H  ^y^^'-^'^'-^J^t  us  receive  the 
drink  his  sacred  blood  for  the  remition  nfJ,'^  '"  "l^""  ^''^^  •'  ""^  '^'  "« 
immortalitv  which  is  in  him  behevinarhrir  TY'-^.^o  P'^^ake  of  that 
b,m  that  offers,  and  he  thaTi^  offS"?  ^^'^''  ""  ^"^  '^e  priest  and  the  victim, 

St  John  Chrysostom,  Horn,  ii,  ad  Pop.  Antioch.  I.  i,  p.  37- 
flesh^' Tit^Xf/tTdeed 'Jhrew  S f'  '"*  ^'^-  '°"5««^  '^^  -  '-  own 

coi^i.iiS^&s;;:nd!ri;^/^^^^^^ 

And,  Horn,  n,  in  cap.  14.  Matt,  i,  7.— 
only,  but  to  be  eaten^nd  t^sX^  us    VnTif  fh  ^"'^T  "'''  "."^  '« '''^  ^«"<-''»^d 

OiVZ!?'  "J'-"""  '^«  Pnt^st  made  his  God— for  here  St 

from  Ari.fo'ile,  introduced  ru'L;,.,  rLr-XTulted";!.':^ 
nervea  lo  explain  the  bodilv  presfinop  r»f  ru..;,,*  :„  .u  '  , 


THE    DOCTRINE    OF    TRANSUBSTANTIATION. 


24? 


forms  of  both  remain  as  before ;  hence  the  term  transubstuntia- 
tion.  Now  sureiy  it  is  most  ridiculous  to  assert,  that  that  which 
has  all  the  properties  of  bread,  should  not  be  bread ;  and  that 
that  which  has  none  of  the  properties  of  flesh,  should  be  flesh. 
I  am  not  quite  so  certain  that  the  gravy  is  the  blood  of  the 
animal ;  however,  I  congratulate  Mr.  Maguire  upon  the  strict 
observance  of  the  washing  of  feet  in  the  church  of  Rome.  Upon 
a  certain  day,  I  am  infornmd  that  a  golden  ewer  is  prepared,  and 
the  Pope  washes  the  feet  of  some  mendicants.  I  wish  to  know, 
does  Mr.  Maguire  follow  the  example  of  his  holiness  at  Romel 
My  friend  observes,  that  Qhrist  can  extricate  himself  from  the 
elements,  if  likely  to  corrupt.  Let  us  examine  tlie  Roman 
Missal  upon  this  head. 

"If  through  negligence  any  pariofthe  blood  of  Christ  should  fall  upon  the 
ground  or  upon  the  table,  let  it  be  licked  up,  and  let  the  place  be  sufficiently 
scraped,  and  the  scrapings  burned,  l)ut  let  the  ashes  be  buried  in  holy  ground. 
But  if  it  should  fall  upon  the  stoneof  the  altur,  let  the  priest  drink  up  the  drop, 
and  let  the  place  be  well  washed,  and  the  washing  thrown  into  holy  ground. 
If  the  drop  should  reach  the  first,  second,  and  third  linen-cloth,  let  the  cloths 
be  three  times  washed  where  the  drop  fell,  the  chalice  having  been  placed 
under,  and  let  the  water  of  ablution  be  thrown  into  holy  ground.  But  if  it 
should  fall  only  on  the  sacerdotal  vestments  themselves,  tliey  ought  in  the 
same  manner  be  washed,  and  the  washing  thrown  into  holy  ground.  If  it 
should  fall  upon  the  cloth  or  the  carpet  placed  underneath  the  feet,  let  it  be 
well  washed  as  before.  If  it  should  happen,  that  all  the  blood  should  be 
poured  forth  after  consecration,  if  indeed  any,  even  a  little,  shall  remain,  let 
that  be  taken,  and  let  that  which  has  been- mentioned  be  done  with  the 
remainder  of  the  blood.  But  if  none  shall  remain,  let  the  priest  place  wino 
in  the  chalice  again,  and  let  him  consecrate  it  from  that  place  'likewise  after 
supper ;'  the  oblation,  however,  of  the  chalice  having  been  made  as  before. 
If  the  priest  should  disgorge  the  eucharist,if  the  species  should  appear  entire, 
let  them  be  reverently  taken,  if  nausea  does  not  prevent ;  iri  that  case,  let 
the  consecrated  species  be  cautiously  separated,  and  laid  up  in  some  secret 
place,  until  they  become  corrupted  ;  and  afterwards  let  them  be  thrown  into 
fioly  ground.  But  if  the  species  do  not  appear,  let  that  be  burned  which  has 
been  disgorged,  and  the  ashes  thrown  into  holy  grmmd.  If  the  consecrated 
host,  or  any°part  of  it,  fall  upon  the  ground,  let  itbe  reverently  taken  up,  and 
the  place  where  it  fell,  cleansed,  and  a  little  scraped,  and-  let  the  dust,  or 
scrapings  of  that  nature,  be  thrown  into  holy 'ground.  If  it  should  fall  with- 
out the'corporal  upon  the  napkin  or  in  any  manner  upon  any  cloth,  let  tho 
napkin  or  cloth  be  carefully  washed,  and  let  the  washing  itself  be  poured  out 
upon  holy  ground." — De  defect,  circ.  Miss.  occ.  Miss.  Rom.  1822,  Dubl. 

Pardon  me  for  having  read  so  much,  and  excuse  me  for  not 
reading  the  whole.  I  wonder,  why  such  a  process  should  be 
enjoined,  if  the  Saviour's. body  is  supposed  not  to  be  present 
after  the  decomposition  of  the  elements  I 

I  have  already  proved,  that  the  difficulty  of  convincing  the 
Socinian,  is  greater  on  the  part  of  Mr.  Maguire  than  on  mine. 
I  observed,  that  I  oould  argue  on  the  scriptures,  as  acknowiedged 
by  the  Socinian,  while  my  friend  would  refer  him  to  the  wiiveraal 
consent  of  mankind.     Now  we  have  shown,  that  Arianism  at  one 


248 


THE  DOCTRINE  OF  TRANSUB8TANTIATI0N. 


a  mystery  und  a  miracle.     Let  the  opinion  go  fo  th  and  ^tM 
not  the  same  exercise  of  sen.e  be  ad?„  t  e'd  upoi  tralltHm:  ' 

I'd  in:t';?ef;-u!?,rihetXT;;itr''"^^ 

has  directed  me  to  himself  ns  £,  examplfof  hli%      uS 

rvhibitio^n  rf"^"'?""^'  T^"="'"  "»  have  not  ffi  a  'iZto 
e.vh,b,t  on  of  effiontory  on  h,s  part,  in  defiance  of  common  st     c 

instance  ol  the  Saviour  having  been  taken  for  a  soirit  •  b.if  I,,. 

ine  ujd  lestament.     I  called  upon  Mr.  Ma^uire  to  Drove  thu 

sterf"?  rr''  '  '"7'^^'"^  P"^' *'  ^^«  -ver  appHed  to  U  e  ,it 
isters  of  Chnst  m  the  new  di«neps»i(iep  •  h- S^  '  V  ■ 

question.     1  again  assert,  that^ther:  Srn^ ';;'"  o^Lnh   pT 
sussing  any  authority  under  the  Christian  dLpen'atiorK  '  The' 


THE  DOCTRINE  OF  TRAN8UB8TANTIATION.    249 

priesthood  of  Christ  is  unchangenble,  and  therefore  not  to  be 
trunsifened  ;  thai  of  the  Jews  was  changeable,  because  they  were 
subject  to  death.  The  priesthood  is  now  concentrate  d  in  him,, 
who  sits  lor  ever  on  the  right  hand  of  the  Majesty  in  the  Hea- 
vens. My  Iriend  has  reumrUed,  that  Protestants  assert,  that 
there  is  no  difterence  between  the  Roman  Catholic  and  Protes- 
tant Bible ;  the  Douay  version,  I  admit,  though  corrupted,  still 
retains  fundamental  truths.  You  shall  hear  Dr.  Doyle's  opinion 
of  the  Protestant  translation  : — 

"Q„  Do  you  conBicJcr  the  authorized  trnnslution  of  the  church  of  Eri«»knd 
as  oJ  u  siilhcitintly  perverse  ciuality,  to  merit  the  description,  (Kiven  in  the 
encychcal  lett.;rol  tl)e  Pope,  dated  Rome,  May  3,  1824,— that  by  a  perverse 
interpretation,  tiic  gospel  of  Chrint  may  he  turned  into  u  human  cospel,  or 
what  13  worse,  into  the  gospel  of  the  devil  ?)  e    r    i 

"A.  As  I  said  before,  God  forbid  1  should  so  consider  it;  forthoiicrh  it  haa 
many  errors,  /  consider  it  one  o/  the  noblest  translaliom  that  ever  has  been  pro- 
duced; this,  I  say,  wiiile  looking  upon  it,  as  abounding  with  inaccuracios, 
and  having  many  mors."— ^pp.  to  Report  for  Com.  on  Education  in  Ireland, 
p.  791.  ' 

Iri  the  opinion  of  Dr.  Doyle,  we  perceive,  that  the  authorized 
version  is  one  of  the  noblest  translations  that  ever  has  been  pro- 
duced. I  still  insist,  that,  in  several  instances,  the  translations 
in  the  authorized  version,  regarded  by  Ward  as  erroneous,  have 
been  adopted  by  Dr.  Murray,  in  his  edition  of  the  Douay  Bible 
lately  published.  (See  Hamilton's  Letters  to  the  Roman 
Catholic  Archbishop  of  Dublin,  on  the  State  of  the  present 
English  R.  C.  Bible.) 

Mr.  Maguire  persists  in  saying,  that  the  Waldenses  believed 
in  transubstantiation.  In  refutation  of  the  assertion,  I  have 
read  to  you  extracts  from  their  creeds,  and  a  passage  fVom  Dr. 
Milner's  End  of  Controversy.  You  have  heard  much  of  the 
Apostolic  tree  in  Dr.  Milner.  You  will  find,  upon  examination, 
however,  that  the  mention  of  some  Popes  is  altogether  omitted. 
To  change  the  metaphor — I  should  like  to  know,  when  the  links 
were  broken  in  the  Apostolic  chain,  for  instance,  at  the  time  of 
the  council  of  Constance,  by  what  process  the  spiritual  Vulcan 
was  able  to  join  them  together  again  ?  My  friend  has  talked  of 
the  Waldenses  being  heretics.  I  have  already  referred  you  to 
the  commendation  of  Lewis  XH,  and  the  report  of  his  commis- 
sioners, which  prove  that  the  Waldenses  held  the  truths  of  the 
blessed  gospel.  As  to  Mr.  Maguire's  quotation  from  Luther,  I 
can  prove  that  that  which  Mr.  Maguire  says,  was  a  literal  con- 
versation with  the  devil,  is  merely  figurative.  Sagittarius  proves, 
that  Justus  Jonas!,  Luther's  colleague,  who  translated  this  piece 
of  Luther's  writings  into  Latin,  left  out  many  words,  particulaily 
the  following  passage : 

"JVfeo  corde,  multas  enim  noctes  mihi  acerbas  fecit" 


950^         THE    DOCTRINE    OP    TRAN8UBSTANTIATI0K; 
Which  ought  immediately  to  follow  the  first  sentence— 
"Satan  mecum  cojpit  rjusmodi  disputationem." 
So  that  in  English  the  translation  should  be : 
"  Satan  began  with  me  in  my  heart  tho  following  disputation." 
As  to  the  quotations  from  the  works  of  other  reformers,  which 
Mr.  Maguire  adduced,  the  places  where  they  may  be  found,  not 
havmg  been  stated  by  him,   I  may  truly  say  that  they  are  so 
absurd  as  to  carry  their  own  refutation  upon  their  very  face. 

With  respect  to  the  doctrine  of  transubstantiation  :    I  have 
shown  that  our  Saviour  did  not  always  speak  literally— that  he 
frequently  employed  figurative  language— that  there  is  a  figure 
m  the  very  context— that  the  Syriac  language  possesses  no  word 
meaning  to  signify,  and  that  therefore  our  Lord  was  under  the 
necessity  of  using  the  auxiliary  verb.     I  observed  that,  if  Han- 
substantiation  be  tnae,  we  can  have  no  proof  of  (he  resurrection 
ot  Lhrist— that  it  destroys  the  nature  of  a  sacrament,  and  con- 
tradicts  the  scripture  which  asserts,  that  the  body  of  Christ  sliall 
not  see  corruption.     I  have  appealed  to  the  Fathers  ;  let  our 
quotations  be  confronted.   .There  is  a  suspicion  that  the  Fathers 
have  been  corrupted  by  the  church  of  Rome  ;  but  the  Proles 
tants  possess  no  indea.'  expurgatorius.     I  would  ask,  what  is  the 
use  of  the  doctrine  of  transubstantiation  ?     Can  the  body  and 
blood  ot  Christ,  literally  received  into  the  body,  benefit  the  soul? 
Christ  suffered  m  his  body  on  the  cross,  and  in  that  respect  his 
flesh  has  profited,  from  its  union  with  the  Godhead.     But  did  I 
submit  to  be  a  cannibal,  I  should  yet  have  to  learn,  by  what 
process  an  immaterial  spirit  can  be  benefited  by  a  material  sub- 
stance.    I  appeal  to  your  judgments  ;  which  is  most  in  accord- 
ance with  common  sense,  reason,  Scripture,  and  the  character  of 
Ixod,— the  doctrme  which  holds  that  a  man  eats  his  Redeemer, 
or  that  which  teaches,  that  the  soul  is  fed,  not  by  eating  the 
symbols  of  the  body  and  blood  of  Christ,  but  by  the  truths  con- 
tamed  in  the  word  of  God  1     If  the  early  Christians  believed 
such  a  doctrine,  I  ask,  would  it  not  have  been  brought  forward 
as  a  charge  against  them  by  anti-Christian  writers  ?—(Iren. 
l-ragm.  ap.  (Ecum.  in  1  Pet.  ii,  12.)     Yet  such  a  charge  was 
never  made.  ° 

My  friend  has  accused  me  of  not  being  under  the  influence 
of  moral  principle.  Let  our  lives  be  contrasted,  and  then  will 
It  be  seen  which  of  the  two  is  most  influenced  by  Christian  prin- 
ciple.  If  Mr.  Maguire  would  read  the  works  of  Luther,  he 
would  find,  that  although  Lutner  would  lay  no  other  foundation 
tnan  that  which  has  he«n  la^l  which  ic  Chvi-^t  t^-.,_  ^u^  t  ..j 
yet  he  delighted  to  erect  upon  that  basis  such  a  moral  edifice  as 
should  be  to  the  praise  and  the  glory  of  the  most  high  God.    I 


THE    DOCTRINE    OF    TKANSUBSTANTIATION. 


251 


maintain  that  in  the  New  Testament  teqevi  is  never  applied  to 
Christian  ministers  ;  and  I  argue  against  the  Roman  Catholic 
priesthood  as  St.  Paul  argued  against  that  ol'the  Jews.— Ileb.  x. 

"  The  law  ho  vine  a  shadow  of  the  {jood  things  to  como,  npt  the  very  image 
of  the  things,  by  the  self-sume  sacrihces,  wluch  thev  ofler  continually  every 
year,  can  never  maite  the  coiners  thereunto  perfect.  BecauHC  the  worshippers 
once  cleansed  should  have  no  conscience  of  sin  any  longer.  But  in  them 
there  is  made  a  commemoration  of  sins  every  year;  for  it  is  impossible  that 
with  Uie  blood  of  oxen  and  goats  sin  should  be  taken  away." 

Again, 

"And  every  priest,  indeed,  standetii  daiiy  ministering  and  often  offer- 
in"  the  same  sncritices  which  can  never  take  away  sins;  but  this  iiian 
oflli'rin''  one  sacrifice  for  sins,  for  over  silteth  at  the  right  hand  ot  God,  from 
henoeforlh  expecting  until  his  enemies  he  made  his  footstool,  for  by  one  obla- 
tion he  hath  perfected  for  ever  tliem  that  are  ainctified.  And  the  Holy  Ghost 
also  doth  testify  this  to  us,  for  after  that  he  said,  '  this  is  the  Testament  which 
I  will  make  unto  them  after  those  days,  saith  the  Lord,  I  will  give  my  laws 
in  their  hearts,  and  on  their  miads  will  I  write  them,'uiid  their  sins  and  ini- 
quities I  will  remember  no  more.  Now,  when  there  is  a  remission  of  these, 
there  is  no  more  an  oblation  for  ein." 

In  the  same  manner  I  argue,  that  the  daring  repetition  of  the 
sacrifice  of  Christ  implies,  that  the  great  atonement  on  the  cross 
was  not  all-sufficient — this  is  an  important  subject.  St.  Paul 
plainly  observes,  that  in  the  repetition  of  the  Jewish  sacrifices 
there  was  a  public  acknowledgment  made  that  sin  remained 
unpardoned.  The  Jewish  priests  offered  often  the  same  sacri- 
fices, which  can  never  take  away  sin.  The  Roman  Catholic 
priesthood,  in  the  daring  attempt  to  offer  a  sacrifice,  first  pro- 
claim the  sacrifice  of  Christ  as  insufficient ;  and  secondly, 
acknowledge  their  own  as  insufficient,  by  repeating  it.  Mark 
the  contrast — 

"The  Priest  stood  daily  ministering,  and  often  ofTering  the  same  sacrillces, 
which  can  never  take  away  sin :  but  this  man  offering  one  sacrifice  for  ains 
for  ever  silteth  on  the  right  hand  of  God,  from  henceforth  expecting,  until  his 
enemies  be  made  his  footstool." 

Why  does  the  Saviour  not  repeat  his  sacrifice?  Because  "by 
ONE  oblation  he  hath  perfected  for  ever  them  that  are  sanctified." 
Wherefore,  after  the  announcement  of  the  new  covenant  the 
Apostle  adds : 

"Where  there  is  a  remission  of  these,  THERE  IS  NO  MORE  AN 
OBLATION  FOR  SIN." 

The  Church  of  Rome  must  hold  that  the  remission  is  either 
perfect  or  imperfect.  The  latter  I  bring  in  direct  opposition  to 
the  sacred  scriptures, 

"  Their  sins  and  iniquities  I  will  remember  no  inore.'" 
Again,  it  is  written, 

"Nor  yet  that  he  should  offer  himself  o/f en,  as  the  high  priest  entereth  into 
tlie  holiest  every  year  with  the  blood  of  others  ;  for  then  he  ought  to  have 


■'•% 


252 


THE    WANT    or    UNITV    OP 


and  08  It  .8  appointed  unto  men  once  to  die  and  afW  tlmt  thJ?  ?  ^""'"'"^! 
also  Christ  was  offered  onc«  to  exhaust  the  ^i^s  ot  Inanyl^^'lVrblTx'a"]'^ 

fhJ*'^  V®  ''^'*'"'  P«««"g«8  t«  the  same  eflect,  which  show  that 

ever.  Therefore  they  who  pretend  to  offer  sncrifice  intn.I 
upon  h.s  office,  and  attempt  ti  rob  him  of  his  pSoo'd  But 
h™„s  eternally  and  immutably  the  great  IlVh  S  oft 


Sixth  Day— -Wednesday,  April  25. 


SUBJECT  --.«'T^;  Protestant  Churches  do  not  profess  that 
Tclrtr  ^""'  '''  '''''"''''''  '''''  "/  '^-  TrTchtcl 
Admiral  Oliver  and  Thomas  Wyse,  Esq.,  in  the  Chair. 

Mr.  Maguire  rose,  and  called  upon  Mr.  Pope,  for  proofs  of 
the  existence  of  that  unity  in  the  Protestant  churches  which 
forms  the  distinctive  mark  of  the  true  church  of  Chr^t. 

Mr.  Pope  rose,  and  said-Gentlemen,  I  shall  preface  mv 
observations  th.s  day,  with  the  following  remarks  :  If  yest7 
day  spoke  m  a  manne.  apparently  bordering  upon  warmthfl  beer 
to  assure  you,  that  t  arose  from  excessive  bodily  exha^  tion^ 
which  obliged  me,  in  order  to  give  utterance  to  mrthou<^hts' 
unduly  to  stram  and  exert  my  physical  powers.  ^       ^     ' 

Mr.  Maguire  has  called  upon  me  for  proofs  of  that  unitv 
which  he  asserts  to  be  a  distinctive  mark  of' the  true  church  I 
adm.  that  no  single  Protestant  communion  constitutes  of  it'self 
«ie  church  of  Christ,  but  that  the  members  of  the  SaViour's 
mystical  body  are  scattered  through  the  various  commun'Ii.s  of 

TJT^'I  ?;^f  ""^-  T'"^'  •">^  «P'"i«"  of  the  meanW  of  » the 
the  church  of  Chnst,"  coincides  with  authorities  which  my  friend 
esteems.     St.  Augustin  says  of  the  church,  ^ 


» 


•!  ■  i| 


THE    PROTESTANT    CHURCHES. 


263 


«ro  not  in  that  sofiPty  that  is  fuithful  in  pcaco  an«l  rii^htPOusneBH.  Thny  nro 
M  chaffarnKl  th<!  i;oo(l  corn  ;  and  wo  tiinnot  deny  lliut  tliey  arc  in  lh«  lioune, 
■ince  the  Apoatl.;  wayn,  'that  fli.Tn  are  in  tli<;  house  not  only  vtH8»l«  of  "old 
and  flilver,  but  v.ssels  alno  of  wood  und  earth— hut  ono  to  honor,  the  other  to 
dishonor."— August,  do  Baptis.  Contra.  Donat.  lib.  vii,  cap.  51. 

You  have  already  perceived  that  the  quotations  which  I  brought 
forward  o»  the  lirst  day  of  the  meeting,  coincide  with  this  view 
of  the  word  Church.     Clemens  of  Alexandria  says  : 

"The  ancient  Catholic  church  is  but  ono  only,  which  assernblra  in  the 
unity  of  one  only  faith,  by  tho  will  of  ono  only  God,  and  the  ministry  of  one 
only  Lord— all  those  who  are  before  obtained,  that  is  to  say,  whom  God  has 
predestinated  to  be  just,  having  known  them  before  the  foundation  of  the 
world."— Clem.  Alex.  Strom,  lib.  vii. 

Origen  says,  in  explaining  these  words,  "  Thou  art  Peter,  and 
upon  this  rook  will  1  build  my  church." 

"The  church  consists  of  all  those  who  are  perfect,  and  are  full  of  those 
words,  thoughts,  and  actions  which  lead  to  blessedness." 

In  Matt,  xvi,  St.  Ambrose  says, 

"God  called  his  tabernacle  Bethlehem,  because  the  church  of  the  righteous 
IS  his  tabernacle ;  and  there  is  a  mystery  in  it;  for  Bethlehem  is  situated 
upon  the  sea  of  Gallilee,  on  the  east  side,  which  signifies  to  us  that  even,  mu! 
that  18  worthy  to  be  called  the  temple  of  God,  or  the  church,  may  be  built 
upon  the  waves  of  this  world,  but  can  never  be  drowned  ;  it  may  be  encoun- 
tered, but  can  never  bo  overthrown,  because  it  depresses  and  calms  the  wild 
impetuousness  ot  sufferings.  It  looks  upon  the  shipwrecks  of  others,  while 
Hselt  ,8  sa  e  from  danger,  always  ready  to  receive  the  illumination  of  Jesus 
Christ,  and  to  rejoice  under  his  rays."— De  Abrah.  Patr.  Lib.  1,2.  cap.  3. 

And  further,  elsewhere,  he  says  expressly  : 

"  Tliat  as  the  saints  are  the  members  of  Jesus  Christ,  so  the  wicked  are 
the  members  ofthe  devil."— In  Psalm  XXXV. 
St.  Jerome  says : 

"  T]''*  .«/"»;c/',  ^i-'hich  is  the  assembly  of  all  the  saints,  is  called  in  the  scripture 
the  pillar  and  ground  of  truth,  because  she  has  in  Jesus  Christ  an  eternal 
firmness."— In.  Job  cap.  xxvi. 

Again,  in  the  exposition  of  the  Canticles,  he  says : 
"  That  the  church  is  the  assembly  of  all  the  saints,  and  that  she  is  brought  in 
Horn  T  '"        Ca"t'tlcs,  as  if  all  the  saints  were  but  one  person."-Cant. 

And  even  the  author  of  the  Commentary  on  the  Psalms, 
ascribed  to  St.  Jerome,  explaining4hese  words  of  the  prophet, 
"1  will  drive  away  from  the  city  of  tha  Lord  all  workers  of 
iniquity,"  says  : 

;t«f."-In  Psal.  d.^  ^"""''  "  '**  '*"''"*  ""^  '^*  *"•""'*'  ""  'O'^P-'S'^ti'on  of  the 

Ynil  will  npropivo  Ti-rttTi  tV>n  r^,-.^*.-.*'. ... U-ii,         nr      -»«■ 

_  ...1.  J ,,,,,  ^„^  4Uuiauuu3,  wuciiiur  iur.  iviaguire's 

vievy  of  the  word  "  church"  coincides  with  that  entertained  by 
Christian  antiquity. 

22 


254 


THE    WANT    OF    UNITY    OP 


nnf  n  •  ^°  ,?''se«ve.  that  unity,  abstractedly  considered  i, 
no  a  distinctive  feature  of  the  church  of  Christ  ^""^"'^"ed,  is 
unity  in  error,  as  we)!  as  unity  in  ruth  Th!  ?  u-  T^  ^« 
distinguish  the  church  of  SLclnsL  fnUT  ''^''^  ''  '° 
tiuls  of  sound  doctrine  In  nrlw?  .  •  ^°''^'"^'  the  essen- 
«e  to  read  paft  oHhe  2d  X  :  '  ""  "^  ™^^""^'  ^^"^"^ 

tiJL^d.tfagaittrcS^^^  ^"^^P"--  -^  together  ag„i„M 

wf  n  o'  „       TT  ''^""°*'  therefore,  constitute  tie  true  chu.c', 
diflVr  nn   J  ^^ew  Testament  in  addition,  and  that  botii 

the  true  cU^rl"     T^,in^\^:^ Z\Zl"T'''  "'"^'°"'  "  '' 
pie.  when  he  sees  IheTwsT^rvW^^^Jt  OU  Te's?''"! 

they  are  not  IheTrnt.  I  1  ■  P"*^""  ""="  """'''  '  """elore 
are  Ae  true  el  nre  '  »"''-V  ";'"  T  "''^  """<"'  ^  ""erelbro  we 
mrd  observe,  -here  are  Jew^  rf  ^■.""'  '^M^'  ■"»>■  ^"'l'  '■"""'«' 

the^lrueSrlh  •'  lln',' ,"?  """^  '^"<"  '^^  •''^"-'ive  ,„nrk  of 

liSt  o?e;.itri":.rtr  -^  -  ""■'^-■"'-  -^ -^" 


THE  PROTESTANT  CHURCHES. 


255 


Hear  the  Fathers  upon  this  point,  that  real  unity  consists  in 
sound  doctrine : 

r  JWV'?.^'",??>'^  AiTibrase,  "possess  the  inheritance  of  Peter,  who  do 
not  iiold  the  faitli  ol  I'uter."— De  Pocnit.  cap.  6. 

Tertullian  observes, 

"True  unity  is  the  consanguinity  of  faith  and  doctrine."— De  Pnuscript. 

Mr.  Maguire  asserted,  that  the  church  of  Rome  did  difler  upon 
matters  not  essential,  but  that  its  unity  consisted  in  essential 
doctrmes — Now  I  think  essential  and  fundamental  doctrines  are 
synonymous  terms.  What  is  the  opinion  of  Delahogue  upon  this 
distinction  between  fundamental  and  non-fundamental  articles  ? 

"Jam  munifestnm  est  distinctJonein  articulorum  fundamentalium  ct  non 
fundu,„e,.f,al,u.n  ineruin  esse  comincntum,  scrfpturis  evident. .r  repn.mans, 
to  .  tnichtioni  ignotum,  et  m  desperatiE  causa,  proisidium  a  Juriceo  exco-ita' 

lull).    —'Jr,  Jo,  ^ 

"It  is  now  manifesf,  that  tlie  distinction  between  fundar.  ntal  and  non-' 
tumlamental  articles  is  a  mere  comment,  evidently  opposed  to  scripture 
unknown  to  tradition  altogether,  and  invented  by  Jurialus,  as  the  last  rel 
source  ofa  desperate  cause."  ^  luoi  re- 

^  I  wonder  whether  Mr.  Maguire  is  at  unity  with  Delahogue  on 
thic  subject ;  and  we  know  that  Delahogue  is  the  class-book  of 
Maynooth.  We  assert,  as  a  positive  matter  of  fact,  that  all  the 
great  Protestant  communions  in  their  published  confessions,  are 
agreed  on  the  essential  truths  of  the  Christian  system.  First 
as  to  the  head  of  the  church— they  hold  that  Christ  is  head  over 
all  thmgs  to  his  church,  God  over  all,  blessed  for  ever.  They 
are  agreed  upon  the  standard  of  faith— the  Bible,  and  the  Bible 
alone,  is  the  religion  of  Protestants. 

I  hold  in  my  hand  a  book  entitled  "Corpus  et  Suntagma 
Confessionum,"  &c.  A  Body  and  Collation  of  the  Confessions 
ot  J^  aith,  which  were  authenticated,  and  edited  in  the  name  of 
the  Churches  in  different  kingdoms  and  nations,  published  in 
the  most  famous  convention,  and  approved  of  by  public  autho- 
rity," &c.  1512. 

Any  gentleman  who  pleases  may  examine  the  work  ;  he  shall 
^ave  It  fur  the  purpose.  From  it  he  will  discover,  that  the  great  ' 
t'rotestant  communions  coincide  on  the  canon  of  scripture,  in 
Iheir  views  of  the  g.iilt  and  natural  depravity  of  man,  and  on 
that  great  lundameataf  truth,  that  tha  sinner  is  justified  by  faith 
only,  in  the  atonement  of  the  Lord  and  Saviour  Jesus  Christ,— 
that  they  harmonize  on  the  doctrine  of  the  necessity  ofa  chan<re 
of  heart,  ere  the  soul  can  be  admitted  into  the  kincrdom  of 
glory— that  they  accord  in  the  scriptural  truth,  that  the  faith  of 
ihe  gospel  opens  the  afiections,  purities  the'inmost  recesses  of 
the  soul,  emancipates  the  believer  from  the  overwhelming  influ- 
ence ot  the  world,  binds  him  by  the  strongest  moral  obligaSons— 


250 


THE    WANT    OF    UNITY    OP 


in  a  word,  consecrates  him  to  be  a  vessel  meet  for  his  master's 
use.  These  are  the  great  essential  truths  on  which  all  real 
frotestants  agree.  In  support  of  these  fundamental  tenets  I 
appeal  to  that  blessed  volume  in  which,  to  use  the  words  of 
Deliarmme, 

«"  A"  ^^\?^^  necessary  for  all  are  written  by  the  Apostles." 

&c"     /I  r,Z""'  T^^",  ""TJ"^  Apostolis  quffi  sunt  omnibus  nccessaria 
&c.  -De  verbo  non  Scnpto,  Lib.  iv,  c,  11.  """nu, 

To  the  Apostolic  records  I  appeal,  in  support  of  these  doc 
nnes;  and  to  the  printed  confessions  of  faith,  indemonstrati.,n 
that  on  essential  doctrines  Protestant  communions  are  found  to 
accord.     Having  made  these  few  observations  on   the  unity 
subsistmg  between  the  Protestant  communions,  I  throw  back 
upon  my  friend  the  charge  of  want  of  unity  in  his  own  church 
1  assert  that  his  church  has  not  unity  in  reference  to  the  standard 
u    ur  I"  reference  to  doctrine,  and  various  other  points— to 
which  I  shall  presently  take  the  liberty  of  calling  your  attention. 
My  friend  will  tell  you,  doubtless,  that  his  church  possesses 
one  head,  as  the  source  and  centre  of  unity— that  the  Pone  as 
successor  to  St.  Peter,  is  supreme.     But  it  will  devolve  on  him 
to  prove,  that  Peter  was  the  supreme  Apostle,  and  that  the  Pones 
are  his  succe^ssors.     I  shall  assign  my  reasons  for  the  opinion, 
that  Peter  did  not  possess  jurisdiction  over  the  other  Apostles 
Peter  was   specially  the  Apostle  of  the  Jews,   and   was  not 
appointed  to  watch  over  the  Gentile  church.     Paul  was  the 
Apostle  of  the  Gentiles,  and  if  any  on  that  ground  could  lay 
claim  to  supremacy,  the  Apostle  Paul  was  the  individual.    Mark 
the  absurdity  into  which  this  doctrine  of  Peter's  supremacy  would 
lead  us.     St.  John  survived  Peter  about  twenty  years.     If  this 
prerogative  therefore  belongs  to  the  bishop  of  Rome,  we  should 
nave  an  uninspired  man,  whether  Linus,  or  Clement  exercising 
jurisdiction  over  an  inspired  Apostle  ? 

The  Apostles,  permit  me  to  add,  never  recognized  Peter  as 
supreme.  At  the  last  supper  we  find  them  disputing  which  of 
^  them  should  be  the  greatest.  Had  they  conceived  that  the 
Saviour,  in  the  passage,  "Thou  art  Peter,"  &c,  had  conferred 
superiority  upon  him,  is  it  likely  that  such  a  dispute  could  have 
arisen  amongst  them  ?  And  if  the  Saviour  had  conferred  any 
such  authority  upon  Peter,  would  he  not  have  referred  the 
Apostles  to  his  previous  decision,  in  order  to  terminate  the  dis- 
putation:  but  he  snnply  inculcates  upon  them  a  lesson  of  humility 
(Luke,  xxii,  24.)  When  the  Apostles  had  found  that  Samaria 
had  received  the  Word  of  God,  "they  sent  unto  them  Peter  and 
John."_(Acts,  v.ii:  14,)  The  inferior  confessedly  is  sent  by 
the  superior,  and  therefore  neither  Peter  nor  John  were  above 
the  other  Apostles      At  the  first  assembly  in  Jerusalem,  Uiough 


i<  i 


THE    PROTESTANT    CHURCHES. 


257 


Peter  and  James  both  delivered  their  opinions,  yet  the  opinion 

of  James,  and  not  that  of  Peter,  was  received  by  the  assembly. 

(Acts,  XV,   13.)     And  in   the  letter  which  was  subsequently 

written,  there  is  no  mention  whatever  made  of  Peter.     Th« 

decree  thus  commences, 

"The  Apostles  and  ancient  brethren,  to  the  brethren  of  the  Gentiles."— 
vi  33. 

The  Apostle  Paul  talks  of  schisms — 

"Every  one  of  you  aaith,  I  am  of  Paul,  I  of  ApoUos,  and  I  of  Cephas." — 
1  Cor.  i,  12. 

True,  you  will  say,  it  was  wrongs  to  assert  that  they  were 
under  Paul  or  Apollos  :  but,  I  ask,  what  think  you  of"  f  am  of 
Cephas  or  Peter?"  /  ask\  if  Peler  was  the  supreme  apostle^ 
loould  Paul  have  condemned  the  Corinthian  Christians  for  putting 
themselves  under  the  standard  of  the  supreme  head?  Finther — if 
to  have  one  earthly  head  be  the  essential  characteristic  of  the 
true  Church,  the  Church  in  the  primitive  times  did  not  possess 
this  centre  of  unity.  No  bishop  assumed  the  title  of  supreme 
until  Boniface  III,  in  tho  year  606.  Nay — this  centre  of  unity 
has  been  the  pregnant  source  of  divisions  in  the  church  of  Rome. 
We  read  of  more  than  twenty  schisms  arising  from  the  Popedom. 
At  one  period  we  find  Pope  fulminating  against  Pope  for  a  series 
of  years.  Stephen  VI,  abrogated  the  decrees  of  Pope  Formosus, 
his  predecessor,  drew  his  body  out  of  his  sepulchre,  cut  off  his 
fingers,  because  they  had  been  used  in  ordination,  and  threw 
them  into  the  Tiber ;  alleging  as  a  reason,  that  he  obtained 
Peter's  chair  by  perjury.  Romanus,  the  next  Pope,  abrogated 
all  the  decrees  of  his  predecessor,  Stephen ;  and  as  Platinai 
observes,  this  quarrel  had  such  an  injurious  influence,  that  every 
following  Pope  infringed,  or  wholly  abrogated  the  acts  of  the 
foregoing. 

Again — the  church  of  Rome  is  split  on  the  subject  of  the  tem- 
poral power  of  the  Popes,  also  on  infallibility.  What  shall  we 
say  of  the  heretical  heads  which  have  presided  over  the  church 
of  Rome.  Pope  Honorius  was  deposed  for  heresy  by  a  general 
council.  It  is,  indeed,  a  danng  assumption  on  the  part  of  man, 
to  take  on  hun  an  office  which  is  the  exclusive  prerogative  of  the 
Lord  Jesus  Christ,  which  no  earthhj  being,  however  extensive 
his  information,  correct  his  principles,  and  mighty  his  intellectual 
powers  may  be,  should  dure  to  assume,  an  office  which  no  combi. 
nigion  of  talents,  however  exalted,  could  qualify  him  to  discharge. 

Mr.  Maguire. — You  have  heard,  gentlemen,  perhaps  the 
best  defence  which  could  possibly  be  set  up  for  tne  Protestant 
churches.  As  to  unity,  I  contend,  that  it  is  required  by  scrip- 
ture as  a  mark  of  that  peace  which  Christ  bequeathed  to  his 

22* 


I    K 


-i' 


258 


THE    WANT    OP    UNITY    OP 


followers— «  My  peace  I  leave   with  you— my  peace  I  give 
you,  '—and  ns  a  token  of  that  holiness  which  our  Lord  intended 
should,  until  the  consummation  of  ages,  characterize  the  true 
church  upon  earth.    You  have  heard  the  most  ingenious  defence 
which  could  be  offered  for  the  absence  of  all  unity ;  and  vou 
cannot  have  failed  to  observe  that  Mr.  Pope  has  employed  his 
usual  tact  on  this  occasion.     I  had  put  him  on  his  defence  as 
to  a  certam  pomt  of  doctrine.     I  had  left  the  ground  clear  for 
hnn.     But,  mstead  of  confining  himself  to  the  maintenance  of 
his  own  prmc.ples  on  this  particular  point,  and  to  an  anticipation 
ot  my  objections,  he  turn*  upon  me,  and,«s  has  been  his  inva- 
nable  practice,  puts  me  upon  my  defence.     In  that  respect  Mr 
Pope  deserves  much  credit  for  his  ingenuity.     I  had  hoped  that 
the  discussion  would  terminate  this  day  with  good  humour  and 
good  leolmg.     Some. expressions  dropped  from  my  opponent 
yesterday,  which  might  as  well  have  been  spared.     In  stating 
niy  arguments  as  to  Mr.  Pope's  principles,  I  confined  myself  to 
the  proof  their  inconsistency  with  the   moral  precepts  of  (he 
gospe  .     Though  I  took  care  that  my  arguments  as  to  morality 
should  be  confined  to  the  principles,  and  not  addressed  to  the 
individual,  my  opponent  has  in  return  made  personal  allusions 
to  my  moral  character.     This  I  will  sav,  that  the  comparison 
which  my  friend,  Mr.  Pope,  has  drawn  between  his  moral  char- 
acter and  mine,  was  not  provoked  by  any  observation  that  had 
tallen  from  me.     I  would  not,  however,  shrink  from  such  an 
investigation  at  anytime,  that  it  might  be  shown  to  be  calculated 
to  s.rve  any  good  or  useful  purpose.     I  have  endeavoured 
through  life,  though,  indeed,  I  cannot  lay  claim  to  the  title  of 
"  saint,"  to  square  my  conduct  agreeably  to  the  maxims  of  the 
gospel;  and  I  believe  I  may  say,  that  in  the  habits  of  social 
intercourse,  neither  my  Protestant  nor  Catholic  friends  have  had 
any  thing  to  complain  of  on  my  part.     Mr.  Pope  has  told  me, 
and  he  laid  great  stress  on  the  observation,  that  there  is  no  such 
expression  m  the  New  Testament  as  lagevg,  signifying  a  sacri- 
ncing  priest.  o     ^    & 

Mr.  Pope — What  I  said  was,  that  it  remains  to  be  proved, 
that  the  word  is^evs  is  employed  in  t^ie  New  Testament,  to  de- 
signate a  minister  of  the  New  Testament. 

Mr.  Maguire.— I  beg  to  refer  you  to  the  fifth  chapter  of  t^e 

Apocalypse  of  St.  John.     Here  the  Apostle  describes  a  book 

which  he  saw  lying  at  the  right  hand  of  him,  who  rat  upon  the 

tiuone,  sea'.od  with  seven  seals— he  also  saw  a  mighty  angel 

•who  exclaimed  with  a  loud  voice—  * 

"  VVho  is  worthy  to  open  the  book  and  to  break  the  seala?" 


THE    PROTESTANT    CHURCHES. 


259 


And  no  person  could  be  found  cither  in  heaven  or  on  earth, 

or  under  the  earth,  to  open  the  book,  or  look  into  it.     The 

evangelist  then  proceeds  to  say  that  he  wept  much,  because 

there  was  none  found  worthy,  either  to  open  the  book,  or  to 

look  at  it.     And  one  of  the  elders  said  to  him — 

"  Weep  not,  behold  the  Lion  of  the  tribe  of  Juda  and  the  root  of  David, 
prcvailcth  to  open  the  book  and  to  break  its  seven  seals." 

In  the  8th  verse,  ho  says — that  when  the  Lion  of  the  tribe  of 
Juda,  (nieaning  Christ)  had  opened  the  book,  the  four  animals 
and  the  four  and  twenty  elders  prostrated  themselves  before  the 
Lamb,  saying — 

"Thou  art  worthy,  O  Lord,  to  receive  the  book,  and  to  break  its  seals, 
because  thou  hast  been  slain,  and  hast  redeemed  us  unto  God  in  thy  blood, 
of  every  tribe,  and  tongue,  and  people,  and  nation,  and  thou  hast  made  us  a 
kingdom  and  priests  and  we  will  reign  upon  the  earth." 

I  now  wish  it  to  be  remarked,  that  the  persons  who  are  pre- 
viously styled  UQfa^vjeQoi, — Presbyters — are  in  the  tenth  verse 
styled  /f^ft,  translated  by  St.  Jerome,  Saccrdotes — the  Vulgate 
translation  of  the  tenth  verse  is — "  Et  fecisti  nos  Deo  nostro 
regnum  et  Sacerdotes ;  et  regnabimus  super  terram."  Here  the 
four  and  twenty  elders,  who  are  called  in  the  fourth  verse  of  the 
foregoing  chapter,  nQFo^viegoi.,  and  who  are  said  to  have  been 
clothed  in  white  vestments,  give  glory  to  God  that  he  had  made 
them  priests,  as  S.t.  Jerome  renders  it,  and  that  they  will  reign 
upon  the  earth.  Now  if  these  had  not  been  priests  of  the  new 
law  how  could  they  say,-"  we  will  reign  upon  the  earth."  But, 
as  priests  of  the  new  law,  the  expression  was  reasonable,  as  they 
had  ruled  and  are  still  ruling  by  their  representative  successors. 
It  is  admitted  that  ifqavg  is  applied  to  them,  and  I  have  shown 
thai  they  must  have  been  priests  of  the  new  law. 

Mr.  Pope  laid  much  stress  on  the  fact  that  our  Lord  spoke  to 
his  disciples  at  Capernaum  in  the  Syriac  language,  and  that,  as 
there  is  no  word  in  that  janguage  tantamount  to  "  represent," 
the  verb  "  js"  is  employed  to  convey  the  meanii^g  of  represent. 
I  beg  to  remind  my  friend  Mr.  Pope,  that  he  has'  fallen  into  a 
notable  error  on  this  point — he  should  have  borne  in  his  recol- 
lection, that  although  our  Lord  (who  never  wrote  any)  then 
spoke  in  the  Syriac  tongue,  the  evangelist  icrote  his  gospel  in  the 
Greek  language,  which  is  not  deficient  in  a  word  si^gnifying  "  to 
represent."  Whfftever  question  then  may  be  raised  relative  to 
the  language  in  which  our  Saviour  spoke,  his  words  have  been 
transcribed  into  Greek,  and  I  suppose  Mr.  Pope  will  not  accuse 
the  Evangelists  of  misreprescnlinff^t^f^ws  ('hrist.  Mr,  Pone  also 
formed  an  argument  touching  the  ancient  liturgies  in  the  Syriac 
tongue.  What  is  the  fact  ]  Every  day  in  the  year  at  St.  Peter's  • 
in  Rome,  mass  is  celebrated  in  the  Syriac,  but  the  words  of  the 


260 


THE    WANT    OP    UNITY    OF 


institution  of  the  sacrament  are  retained  in  the  original  Greek- 
such  was  their  great  respect  and  awful  veneration  for  the  words 
of  the  institution. 

I  shall  endeavour  to  follow  Mr.  Pope  through  the  varioua 
observations  in  which  he  has  indulged.  I  have  taken  my  proofs 
from  scripture  and  from  the  Fathers  of  the  third,  fourth,  and  fifth 
ages  of  the  church.  I  have  sustained  no  doctrine  which  I  have 
not  clearly  proved  to  be  foundeci  on  scripture.  You  will  not 
fail  to  remark  that  Mr.  Pope  has  appealed  but  to  very  few  texts, 
and  whether  those  which  he  has  quoted,  be  equally  strong  and 
clear,  and  equally  apphcable  as  those  adduced  by  me,  1  shall 
leave  to  you  and  to  the  world  to  decide.  In  the  tenth  chapter 
of  St.  John,  verse  16,  we  read  : 

"And  other  sheep  I  have  that  are  not  of  this  fold :  them  also  I  must  bring, 
and  they  shall  h- r  r  my  voice,  and  there  shall  be  made  onefold  andone  shepherd." 

It  is  plain  that  the  idea  of  one  fold  signifies  that  all  the  sheep 
are  to  be  kept  under  the  control  of  one  shepherd.  Perhaps, 
this  may  not  be  tiM>  interpretation  put  upon  the  passage  by  Mr. 
Pope's  private  judgment,  but  it  is  in  my  opinion  the  clear  and 
obvious  meaning  of  the  text.  In  the  seventeenth  chapter  of 
John,  verse  20,  21,  our  Saviour  says  : 

"  And  not  for  them  only  do  I  pray,  but  for  those  also  who  through  their 
word  shall  believe  in  me  ;  that  they  may  all  be  one  as  thou,  Father,  in  me, 
and  I  in  thee,  that  they  also  may  be  one  in  us;  that  the  world  may  believe 
that  thou  hast  sent  me." 

If  the  unity  which  Christ  conferred  upon  his  church  be  com- 
piared,  as  it  here  is,  by  Christ  himself,  to  the  unity  which  exists 
between  him  and  his  heavenly  Father,  it  evidently  follows  that 
such  unity  can  scarcely  be  exceeded.  In  Romans,  xv,  5  and  6, 
we  read, 

*'  Now  the  God  of  patience  and  of  comfort  grant  you  to  be  of  one  mind,  oni 
towards  another,  according  to  Jesus  Christ ;  that  with  one  mind,  and  with 
ine  mouth,  you  may  glorify  God  and  the  Father  of  our  Lord  Jesus  Christ." 

In  the  same  chapter,  verses  16  and  17,  we  read, 

"Now  I  beseech  you,  brethren,  to  mark  them  to lio  caxise  dissensions,  nnd 
offend  contrary  to  the  doctrine  which  you  have  learned  ;  and  to  avoid  them." 

In  the  1st  Corinthians,  1st  chapter,  10th  verse,  we  read, 

"Now  I  beseech,  you,  brethren,  that  you  all  speak  the  same  thing,  and 
that  there  be  no  schisms  among  you;  but  that  you  be  perfect  in  the  safnt 
mind,  and  in  the  sajnc  judgments." 

You  will  observe  that  the  Apostle  makes  no  disSitiction  be- 
tween schism  in  doctrine,  and  schisms  in  discipline.  ^ 

"Careful  to  ket'p  the  uK^rv  of  the  Spirit  in  the  bond  <:•■'  oc-.ce — one  body, 
and  one  spirit;  as  you  are  all  called  in  o)ie  hope  of  your  cal'Jng.     One  Lord, 
'one  faith,  one  baptism.     One  God,  and  Father  of  all,  who  is  Rbove  all.  and 
through  all,  and  in  us  all." — Ephes.  iv,  31,  5,  6.      • 


THE  PROTESTANT  CHURCHES.  261 

"  Let  us,  therefore,  as  many  as  arc  perfect,  be  thus  minded ;  nevertheless 
whereunto  we  are  already  arrived,  that  we  be  of  the  same  mind  j  let  ua  also 
continue  in  the  same  rule." — Phil,  iii,  15,  16. 

MarU  the  following  words  of  the  great  Apostle  of  the  Gen- 
tiles, in  hi.s  epistle  to  Titus  iii,  10 — 

"A  man  that  is  a  heretic  after  the  first  and  second  admonition,  avoid ; 
knowing  that  he,  that  is  such  an  one,  is  subverted  and  sinneth,  being  con- 
demned by  his  private  judgment — propria  judicio  condemnattts." 

"  But  if  any  man  seem  to  be  contentious,  we  have  no  such  custom,  nor  the 
church  of  God." — 1  Cor.  xi,  15.  , 

Again, 

"  Follow  peace  with  all  men,  without  which  no  man  shall  see  God." — 
Heb.  xii,  14. 

I  have  now  laid  before  you  direct  and  positive  texts  of  scrip- 
ture on  the  subject  of  unity,  and  I  shall  leave  them  for  the  pre- 
sent, without  any  commentary,  to  make  the  due  impression  upon 
the  judgments  of  the  candid  and  the  impartial. 

I  shall  now  proceed  to  the  testimonies  of  the  Fathers  on  the 
subject.  I  shall  commence  at  the  earliest  era,  with  Saints 
Ignatius  and  Clement ;  the  latter  was'a  disciple  and  coadjutor 
of  the  Apostles,  as  he  is  styled  by  St.  Paul  to  the  Phillippians 
(iv,  3.)  Ignatius,  whom  I  shall  first  quote,  was  the  second 
bishop  of  Antioch,  after  St.  Peter,  and  governed  that  church  for 
forty  years,  and  died  a  martyr,  under  the  emperor  Trajan.  St. 
Ignatius,  in  his  epistle  to  the  people  of  Magnesia,  having  recom- 
mended them  to  preserve  concord  among  themselves,  and  to 
submit  to  their  superiors,  as  he  does  indeed  in  all  his  epistles, 
proceeds  to  say, 

"  Avoiding  heterodox  opinions  and  useless  fables,  labour  to  be  strengthened 
in  the  doctrines  of  the  Lord  and  of  the  Apostles,  in  order  that  you  may  pros- 
per in  all  things,  in  body  and  spirit,  in  faith  and  charity ;  together  witii  your 
respectable  bishops,  the  united  college  of  priests,  and  the  holy  deacons.  Be 
submissive  to  the  bishops  and  to  one  another,  as  Jesus  Christ,  according  to  the 
flesh,  was  to  his  Fatiiei,  and  the  Apostles  to  Christ,  and  to  the  Father,  and 
the  Holy  Spirit;  that  your  union  be  in  body  and  spirit." — Ep.  ad  Magnes.  inter 
P.  P.  Jipost.  tome  ii,  p.  21.     Ed,  Amstelaidami,  1724. 

Again, 

"  I  conjure  you  to  use  only  Christian  food,  and  to  refrain  from  foreign  weed, 
which  is  heresy.  Guard  yourselves  from  such,  which  you  will  do,  if  you  be 
not  puffed  up,  but  remain  inseparably  united  to  Jesus  Clirist,  and  your  bishop, 
and  the  ordinances  of  the  Apostles.  He  who  is  tcithin  the  altar  is  clean ;  but 
he  who  is  without,  that  is  toithout  the  bishop,  and  the  priests,  and  the  deacons, 
is  not  clean." — {Ep.  ad  Trallianos,  p.  23.) 

Again, 

^'He  who  corrupts  the  faith  of  God,  for  which  Christ  suffered,  the  same 
being  defiled,  shall  go  into  unquenchable  fire,  as  shall  he  that  hcareth  him." — 
Ep.  ad  Ephes.  p.  1 5. 

"As  children  of  hght  and  truth  avoid  the  divisions  of  unity,  and  the  bad 
doctrines  of  heretics.  Where  the  shepherd  is,  do  you,  like  sheep  follow." — 
Ep.  ad  Philad.  p.  31. 


262 


THE    WANT    OP    UNITY    OF 


St.  Clement,  the  disciple  of  St.  John  the  evangelist,  and  coad- 
jutor of  the  Apostle  Paul,  in  his  first  epistle  to  the  Corinthians, 
chapter  46,  (Inter  P.  P.  Apostolicos,  tome  i,  page  174,  Edit. 
Amsteloedami,  1724,)  has  the  following  pertinent  remarks : 

"  Why  are  these  contentions  and  schisms  amon^  you  ?  Have  we  not  one 
God  and  one  Christ?  And  one  spirit  and  one  cailinj?  in  Christ?  \VI\y  do 
we  divide  and  sever  the  members  of  Christ,  and  raise  sedition  amon^  the 
body  ?  Your  schisms  pervert  many ;  it  has  cast  many  into  dejection  ;  many 
it  has  caused  to  doubt,  and  afflicted  us  all.  Notwithstanding  this,  you 
desist  not."  , 

St.  Clement,  you  will  also  observe,  makes  no  distinction  what- 
ever between  schism  in  doctrine  and  in  discipline,  but  bestows 
indiscriminate  reprobation  upon  schism  of  every  description. 

■Hegisippus,  who  was  a  native  of  Palestine,  and  belonged  to 
the  church  of  Jerusalem,  and  resided  near  twenty  years  at  Home, 
and  of  whom  St.  Jerome  says,- that  he  lived  near  to  the  Apos- 
tolic times,  and  compiled  a  history  in  five  books,  of  all  that  had 
passed  from  the  death  of  our  Lord  to  his  own  days,  (a  few  frag- 
ments of  which  are  preserved  by  Eusebius,)  and  who  died  about 
the  year  180,  has  the  following  passages,  as  preserved  by  Euse- 
bius in  his  History,  (I  shall  give  the  words  of  the  historian  him- 
self, as  they  are  related  of  Hegisippus) — 

"  In  the  books  which  have  come  down  to  us,  Hegisippus  relates  of  himself, 
that  as  lie  went  to  Rome,  he  visited  many  bishops,  and  heard  from  all,  one 
and  the  same  doctrine.  They  called  the  church  (says  he)  a  virgin,  because 
as  yet  she  had  not  been  corrupted  by  vain  opinions.  From  the  heretics  who 
then  rose,  came  false  Chrisis,  false  prophets,  and  false  Ajiostles;  and  these, 
introdiniuii  connterfcit  doctrine  agamst  God,  and  aj;ainst  his  Christ,  severed 
the  iinitv  of  the  eliiuch."— Apud  Euseb.  Hist.  Ecclos.  lib.  iv,  c.  22,  p.  161. 
Ed.  Cantubii^.  1720. 

Irenajus, 

"The  church  extended  to  the  boundaries  of  the  earth,  received  her  faith 
from  the  Apostles,  and  their  disciplea.  Having  received  it;  she  carefiifiy 
retains  it,  as  if  dwelling  in  one  house,  as  possessing  one  love,  and  one  heart: 
the  same  faith  she  delivers  and  teaches  with  one  accord,  and  as  if  gifted  with 
one  tongue.  For  though  in  the  world  there  be  various  modes  of  speech,  the 
tradition  of  doctrine  is  one  and  the  same.  In  the  churches  of  Germany,  in 
those  of  Spain  and  Gaul,  in  those  of  the  East,  of  Egypt,  and  of  Africa,  and 
in  the  middle  regions,  is  the  same  belief— the  same  teaching.  For  as  the 
woiid  is  enlightened  by  one  sun,  so  does  the  preaching  of  one  faith  enlighten 
all  men  thaf  are  willing  to  come  to  the  knowledge  of  truth.  Nor  among  the 
pastors  of  the  church  does  he  that  is  eloquent  deliver  other  doctrine,  for  no 
one  is  above  his  master— nor  he  that  is  weak  in  speech,  dimiriish  tlie  truths 
•of  tradition.  Faith  being  one,  cannot  be  effected  by  the  power  or  the  want 
of  utterance."— Adv.  Heros.  lib.  i,  c.  ii,  iii,  p.  45,  46.  Ed.  Oxon.  1702. 

And, 

"God  plnocd  in  his  church.  Apostles,  prophets,  doctors :  and  the  M-hole 
operation  of  the  spirit  of  which  tliey  do  not  partake,  who  are  not  united  to  the 
church;  but  bv  their  own  bad  designs  and  actions,  they  deprive  themselves 
of  life.  For  where  the  church  is,  there  is  the  Spirit  of  God ;  and  where  this 
Spirit  is,  there  is  the  church  and  all  grace  ;  the  Spirit  is  truth." — Ibidem,  hb. 
iii,  c.  40,  p.  266.    See  also  Lib.  iv,  c.  62. 


'THE    PROTESTANT    CHURCHES 


263 


In  the  days  of  IreiiiEiis  commenced  the  Quarto  Deciman  dis- 
pute. The  question  regarded  the  time  ofcelehratinj,'  tlie  foust 
of  Easfcr,  and  was  linally  dfcidt  d  a<,nun><t  the  churches  of  Asia 
Minor,  by  the  council  of  Nice.  This  serious  controversy  ex- 
torted from  tlie  lioly  Father  the  [)athetic  and  anxious  language 
quoted  above,  by  which  ho  besought  them  to  maintain  nol  only 
unity  in  faith,  but  unity  of  discipline  also.  It  further  proves  the 
solicitude  of  the  church  to  maintain  uniformity  of  practice. 

Tertullian,  De  Prescrip.  c.  xx,  p.  234. — 

"  Tlie  Apostles  having  received  the  promised  assistance  of  the  Holy  Spirit 
first  preached  the  taith  in  Judaja,  and  planted  churches,  whence,  goin"  into 
the  whole  world,  tlioy  proclaimed  the  same  doctrine  to  the  nations,  and  Ibun- 
ded  churchrs.  Therelbre  these,  so  many  and  so  great  churches,  are  one  from 
that  one  of  the  Apostles,  from  which  are  all.  And  thus  all  are  Apostolic, 
wtule  all  niamtam  the  same  unity." 

And, 

"  There  is  one  faith  to  the  Apostles  and  to  us— one  God— one  Christ— one 
hope— the  same  sacraments.  Let  me  say  it  in  one  word,,  we  are  all  one 
church.  Whatever  belongs  to  mnj  amoni,'  us,  is  also  our  own.  Hoc  nostrum 
est  quodcumque  nostrorum  est."— De  Virg.  Veland,  p.  309. 

St.  Clement  of  Alexandria,  lib.  vii,  Stromat.  No.  17,  p.  899, 
900—  ' 

"  From  what  has  been  said,  I  think  it  manifest  that  there  is  only  one  trtie 
church,  which  IS  alone  ancient,  to  which  all  the  jiwt  proper/j/ fte/ojig-.  This 
cliurch,  which  is  one,  is  formed  into  one  nature,  which  unity  it  is  the  endea- 
vour  of  heretics  to  sever  into  many.  Therefore  we  sav,  that  the  ancient 
and  Catholic  church  alone  is  one  in  essence,  in  opinion,  in  orioin,  and  in 
exc;ellence,oneiii  faith— Of  this  cliurch,  the  eminence  as  well  as  tl^e  principle 
of  Us  construction,  arises  from  unity  ;  hy  tliia  surpassing  all  oHier  thin'^-s, 
and  knowing  notlung  like  or  equal  to  itself,  'llio  doctrine  of  all  the  Apos- 
tles was  one,  as  was  one  all  that  they  delivered." 

He  elsewhere  defines  the  church  to  be — 

"  A  people  collected  into  one -faith  from  the  Jews  and  Gentiles." 

And  afterwards  adds — 

"  Thus  they  bolh  arrive  at  the  unity  of  faith."— Ibid,  vi,  p.  736,  793. 

Hear  the  emphatic  Origen — 

"  As  they  shall  not  possess  the  kingdom  of  God,  who  have  been  defiled  by 
toinication,  other  impurities,  and  the  worship  of  idols,  so  neither  shall  heretics." 
Uoni^  in  ep.  ad  'I'lt  apud  Pamphylum  Apol.  t.  i,  p.  481.  Edit.  Genebradi. 
f5houl(t  any  one  be  found  not  hastening,  not  betaking  himself  to  the  walled 
cities,  that  is,  shall  not  have  entered  into  the  churches  of  God  but  have 
remained  witiiont,  he  shall  perish  in  the  hands  of  the  enemy."— Hom  v  in 
Jcrem.  t.  iii,  p.  161.     Edit.  Paris,  1733.  ' 

"  Letno  one  persuade,  no  one  deceive  himself;  out  of  tills  house,  that  is. 
out  ol  tae  cliurch,  is  no  salvation.  He  that  shall  go  out,  becomes  "uilty  of 
his  own  death."— Hom.  iv,  in  Josue,  t.  ii,  p.  404.      "         '  °      ■^ 

St.  Cyprian,  the  Martyr,  who  wrote  an  elaborate  work,  pro- 
fessedly upon  the  absolute  necessity  of  Ecclesiastical  Unify,  as 
may  be  seen  in  his  book,  passim,  De  Unitato  Ecclesia;,  p.  108. 
i!^dit.  Oxon.  1682.  et  alibi-    bus  expresses  himself: 


864 


THE    WANT    OF    UNITY  OF 


"  Tho  church  is  one,  widely  extended  hy  its  fernndity  ;  as  therfc  are  many 
rays  of  liulit,  but  one  sun  ;  inuny  bruncljos  «(  a  tree,  but  one  root  det-ply 
fixed  ;  inuny  streams  of  water,  but  one  source.  lake  a  ray  froukthe  sun  • 
tho  unity  of  light  allows  not  division.  Break  a  branch  from  the  tree,  the 
branch  cannot  germinate.  Cvt  !,f!','he  stream  from  its  source,  the  stream  dries 
up.  So  the  church  sendu  forth  her  i  . ,  d  over  the  whole  earth  ;  yet  is  the  li"ht 
one,  and  its  unify  is  <ni<!iv!(l(!tl  " 

"  He  thatdoes  not  hold  this  unily  of  the  church,  can  he  think  that  he  holds 
the  faith  ?  He  that  njjposes  and  withstands  the  church,  can  he  trust  that  he 
is  in  the  church  ?  \V  hen  the  blessed  Paul  tenches  the  same  thing,  and  shows 
the  sacred  character  of  unity,  saying,  (Ephes.  iv,  4,  5,  6,)  oiie  body  and  one 
tpiril,  &.C  ;    which  unity,  it  ib  our  duty  firmly  to  hoM  and  to  vindicate." 

•'  Whosoever  is  separated  from  tiie  church,  is  joined  to  an  adulteress:  is 
cut  oflTfrom  tiie  promises  of  the  church.  \\  i...  u  .  ,s  the  church  of  Christ, 
obtains  not  the  rewards  of  Christ.  He  is  an  alien  ;  he  is  profane  ;  Ji  is  an 
enemy.  He  cannot  have  God  for  a  Father,  who  has  not  the  church  lor  his 
mother.  If  excluded  from  the  ark  of  Noah,  any  one  might  have  escaped  ;  so 
may  he,  if  out  of  the  church.  The  Lord  admonisiies,  and  says,  '  he  that  is 
not  with  me  is  as;ainst  jne."— (Mark,  xii,  30.)  Who  violates  the  peace  of 
Christ  and  concord,  is  against  him."  " 

"  Tho  Lord  says,  'land  the  Father  are  one,'  (John,  x,  30.)— And  again,  of 
the  Father,  Son,  and  Holy  Ghost,  it  is  written,  '  and  these  three  are  one,'' 
(John,  i,  7.)  He  who  iiolJs  not  this  unity,  holds  not  the  law  of  God,  nor 
the  faith  of  the  Father  and  the  Son,  nor  the'  truth  that  is  unto  salvation."— 
Ibid.  p.  109. 

And  after  proving  that  by  the  seamless  garment  of  Christ  the 
unity  of  the  church  was  represented,  the  holy  Martyr  adds — 

"  Who  is  so  wicked  and  perfidious,  who  so  transported  by  the  rage  of 
discord,  a«  to  think,  that  the  unity  of  God,  the  vestureof  the  Lord,  thecluirch 
of  Christ  may  be  severed  ?  Christ  tells  us  in  his  gospel,  'there  shall  be  one 
flock,  and  one  shepherd.' — (.Tohn,  x,  16.)  Does  any  one  then  imagine,  that 
in  the  same  place  may  be  many  shepherds  and  many  flocks  ? 

"  The  Apostle  a!so,  urging  the  same  unity,  entreats  and  admonishes,  say- 
ing— '  Jfow  I  beseech  you  brethren,  by  the  name  of  the  Lord  Jesus  Chnst,  that 
you  ail  s^eak  the  same  thing,  and  that  there  be  no  schism  among  you.' — Ibid. 

"  God  is  one,  and  Christ  is  one,  and  his  Church  is  one,  and  faHhis  one,  and 
his  people  connected  by  one  solid  bond,  is  one.  Unity  cannot  he  severed  nor 
the  one  body  by  laceration  be  divided.  Whateveris  separated  from  the  stock 
cannot  live ;  cannot  breathe  apart ;  it  loses  the  substance  of  hfe." — Ibid.  1 19. 

Dionysius  of  Alexandria,  who  was  a  catechist  of  the  church 
of  Alexandria,  as  St.  Clement  had  been,  and  succeeded  to  (hat 
see  about  the  year  247,  and  is  much  spoken  of  by  the  early 
ecclesiastical  writers,  as  highly  illustrious  for  the  learning  and 
zeal  with  which  he  defended  the  Catholic  cause,  and  who  died 
about  the  year  264,  thus  addresses  the  sc^iismatic  Novatian  : 

"  Yow  ought  rather  to  have  suffered  all  things  than  to  have  raised  a  schism 
in  the  chnn  h.  To  die  in  defence  of  its  U7iity  would  be  as  glorious  as  laying 
down  our  life  rather  than  sacrifice  to  idols  ;  and  in  my  opinion  more  glorious ; 
because  hero  the  safety  of  the  whole  church  is  Consulted.  If  you  bring  your 
brethren  to  union,  this  will  overbalance  your  fault,  which  will  be  forgotten 
and  you  will  receive  commendation.  If  you  cannot  gain  others,  at  least  save 
your  own  souls."— Apud.  Eusebii  Hist  Eccles.  lib.  vi,  c.4a,  318,  Edit.  Can- 
tab. 1720. 


THE  PROTESTANT  CHURCHES. 


2G5 


Lactantiiis,  who  was  cailed  the  Christian  Cicero,  iiUho  4th 
Book  of  his  Institutions,  c.  xxx,  p.  232,  Cumbridgo  Edition, 
1685,  has  the  Ibllowing  nervous  language  on  tho  subject  • 

"  Tlu:  Catholic  church  alone  retains  tiif.>  true  worship.  Tliis  is  tho  Bourco 
of  truth,  thiMs  tiic  dwelhng  of  faith,  this  i  i  tho  temple  of  Gorl,  into  which 
he  that  ontrra  not,  and  from  which  he  tliat  goes  out,  forfeits  the  hope  of  hfe. 
and  ot  eternal  salvation." 

Alexander,  patriarch  of  Alexandria,  who  vigorously  opposed 
the  heresy  of  Arius  from  its  very  birth,  and  excomnuniicated 
Its  author  and  abettors,  and  who  assisted  at  the  first  council  of 
Nice,  anno  326,  writes  to  his  "  fellow-ministers  of  the  Catholic 
church,"  as  follows  : 

"  As  tho  hodjr  of  tho  Catholic  cluircn  is  one,  and  the  scriptures  command, 
that  we  riiamtain  the  bond  of  peace  and  concord,  it  is  proper,  that  in  regard 
to  all  things  that  are  done  among  us,  no  should  condole  or  rejoice  with  one 
another."— A  pud  Socratem.  lib.  i,  c.  6,  p.  10.    Edit.  Cantab.  1720. 

And  speaking  of  the  Ariuns,  he  says  : 

"  That  seamless  garment  which  the  murderers  of  Christ  would  not  divide 
these  men  (the  Arians)  have  dared  to  rip  asunder."— Apud  Theodoret  Lib' 
1,  c.  4,  p.  9.     Edit.  Cantab.  1720.  ' 

The  council  of  Nice,  the  first  general  council,  held  in  the 
year  325,  three  hundred  and  eighteen  bishops  present — (as  is 
generally  admitted)— and  held  at  a  period  too,  when,  by  the 
contession  of  all  Protestants,  the  church  exhibited  undoubted 
proofs  of  primitive  purity,  thus  declared, 

"But  as  to  those  persons  who  are  fqpnd  not  to  have  declined  to  any  <chism, 
and  to  have  kept  themselves  uncontaminated  within  the  Catholic  and  Apos- 
™'^"  cliurch,  they  have  a  right  to  oidain."— Gen.  Con.  t.  ii,  p.  2.=iO.  Ed.  Paris, 

I  have  also  Eusebius,  Hist.  Eccles.  lib.  v,  c.  11,  p.  212. 
Edit.  Cant.  1720.  St.  Alhanasius,  whom  the  Protestants  have 
borrowed  from  us,  and  adopted  as  their  patron  saint,  and  whose 
truth  they  so  peremptorily  insist  upon,  (I  know  not  whether  he 
be  a  favourite  with  the  lay  church  of  Mr.  Pope,)  thus  expresses 
himself,  in  his  epistle  De  Decret.  Nicaen.  t.  i,  p.  211  : 

"  The  Gentiles  who  di  igree  among  themselves,  are  deprived  of  the  true 
doctrine  ;  but  the  saints,  id  they,  who  are  the  preachers  of  truth,  arcunani- 
mo(«.— They  lived,  indeed,  at  difTerent  times,  but  the  object  of  all  was  the 
same  ;  for  they  were  the  prophets  of  one  God,  and  they  announced,  with  one 
consent,  the  same  word  of  truth." 

St.  Basil, — 

"  We  indeed,  ourselves,  are  of  little  value  ;  but,  by  the  grace  of  God,  we 
remain  ever  the  same,  unafTected  by  the  common  change  of  things.  Our 
D<-'lii  t  la  not  one  at  Seleucia,  and  another  at  Constantinople  ;  one  at  Lampas- 

-u       i-i.tj ....,,,  „,  iv^^nic  .  anu  au  Uineicul  irotn  wnai  wasin  loimei  times, 

Out  ahvays  one  and  the  same."— £;>.  250  ad  EvcBcinos,  t.  iii,  p.  396.     EdiU 
Bened.  Pansiis,  1721.  '        'F 

23 


1166 


TIIK    WANT    OK    UNITY    OV 


■I 


"  As  giuiiy  aa  hopn  in  UIiiihI,  ain  ono  pjoplo,  ami  tlicy,  who  arc  of  Chr^t 
form  one  cluirch,  thougli  il  niny  be  nuinwl  in  iniiiiy  place  h."—K|)  161  ad 
^inphil.  L  iii,  p.  252,  J         .  »a 

Ajjuin — Kj).  204,  ad  JVeocaa.  t.  iii,  p.  307. 

*' It  is  nioH! just  to  jiidj^f!  of  cMir  concerns,  not  from  this  or  that  man,  wlio 
Wftik  not  in  truth,  but  tioni  the  inniiiior  of  binhops  who,  in  nn  region !«,  mo 
united  to  us.  Let  tlic  cities  of  Asia,  the  sound  part  of  Kjrypt,  nnd'^of  Syriii 
bo  interrogated.  These  hy  h;iter  coinniunicntc  with  ua,  and  we  with  tlicni! 
From  these  you  may  learn,  tliut  wo  are  all  unanimous  ;  nil  think  the  fame 
tiling.  Whereiore,  he  who  declines  our  eonununion,  may  be  considered  by 
you,  ns  separated  from  the  univerHal  church.  It  is  better  wc  should  lone  our 
lives,  and  that  the  f  hurchcs  should  remain  imanimoiis,  than  that  on  account 
of  our  childish  feuds,  tho  faitiiful  should  be  so  much  injured." 

St.  Cyril  of  Jerusalem, 

"Uphold  the  faith,  and  that  faith  alone,  which  is  now  delivered  to  thee  by 
the  church,  confirmed  ua  it  is  by  ull  the  scriptures." — Cat.  v,  INo.  7,  f).  75. 

"  We  declare  the  ways  of  error,  that  wo  may  proceed  on  one  royal  road."— 
Cat.  xvi,  No.  C,  p.  22G. 

"  As  far  as  our  time  of  instruction  would  allow,  we  have  spoken  to  you  of 
that  holy  and  Apostolic  faith  which  was  delivered  to  you."— Cat.  xvi'ii  No 
7,  p.  274. 

Ephrem  of  Edessa, 

"  Blessed  is  the  man,  who  has  chosen  the  Catholic  church.  They  shall  be 
deemed  deserving  of  iitinishment,  vviio  think  of  sowing  the  seeds  of  separa- 
tion in  the  breast  of  m-n.  Unit  not  then  the  Catholic  faith,  nor  fall  from  it 
■nould  any  question  or  schism  arise."— /n  Teslain.  t.  iii,  p.  29G.     Edit.  Hossil! 

Again — Sermo  24,  adv.  Herer,  p.  493,  J.  W.  Bit.  Qniriiii. 

"  The  assembly  of  the  good  detest  those  appellations,  which  are  deiivrd 
from  men  ;  Mherelbrc,  the  Sabellians  and  Arians,  and  m ctaries,  <Iis|)leiiml 
with  the  names  which  their  respective  authors  have  ijiven  them,  craftily  endea- 
vour to  decorate  themselves  with  the  name  of  ourcluirch,  and  to  please  her. 
They  are  aware,  who  tliey  are,  whom  she  loves,  and  that  she  rests  wholly  on 
Christ.  Have  they  not  read  how  the  Apostle  i)Iame(l  those,  who  said  "lliey 
were  the  follo\yer3  of  Paul,  or  of  Apollos,  or  of  Cephas  ?  But  a  move  biltiT 
course  of  grief  has  assaileil  us,  since  some  of  our  own  standing  have  given 
their  names  to  their  followers.  Blessed  be  that  name  wherein  we  were  cnlkd. 
Consider,  tlienf'oro,  on  which  hide  is  the  doctrine  of  the  Anofitli;<.  They 
gave  no  names  ;  and  where  it  is  done,  there  is  a  departure  from  tlieir  rule. 
On  the  other  hand  we  declare,  that  truth  will  be  found  with  those,  who  are 
known  by  tlie  name  of  Christ  alone." 

St.  Ambrose,  the  meridian  sun  of  the  Latin  church,  coinmont- 
injjonthe  words  of  the  apostles  to  the  Ephesians,  chnp,  iv,  v.  4. 
"  One  body  and  one  spirit,  as  you  are  called  in  one  hope  of 
your  calling,"  says, 

"  To  promote  peace  and  concord,  Paul  added  this— that  ns  the  churc  h  ia 
one  body,  so  the  people  shoidd  cultivate  union  ;  for  the  object  of  our  belief  in 
one,  one  Lord,  one  faith,  one  baptism,  one  God  and  Father  of  all." 

Again,  he  commands  unity,  that, 

"  As  all  are  called  to  unity,  we  should  differ  in  nothing.  For  if  there  be 
one  Lord,  that  is,  one  Christ;  one  faith  and  one  baptism,  one  God  and  Father 
of  all,  the  iiiind  .njso  should  bo  one  and  the  heart  of  tlie  •)^"nr!!e  one  p.ir.tte  all 
the  things  that  he  enumerates  are  examples  of  unity  ;  for  they  agree  in  all 
things." — Comment  in  Cap.  iv,  Ep.  ad  Ephes.  t.  iii,  p.  503.    Ed.  Paris,  1614 


THE    PROTESTANT    CIIURCIIK9. 


267 


On  the  death  of  his  hrother  S.Uyrus,  huviri-  relate.l  hh  escane 
fr-.  u  stonn   a...l  th.  jl.si.e  he  .fit  to  .etu.„%oIe.uu   l^^ZZ 

litL  Sty;;;  t  h^r/ir"''''"^  '^"'  "^  ^'""^  »cco,n,.h«i.„.e.a."-Dc  obitu 

I  have  mentioned  this  one  fact,  because  it  shows  more  than 
any  reasr.nn.g  on  the  subject  of  union  could  do,  how  great  was 
the  horror  then  entertained  of  schis.n.  or  of  departing  from  the 
faith  or  disciphne  ot  the  church.  f 

1  have  also  Optatus,  Jerome,  Chrysostom,  Augustin,  Theo- 
doret,  the  conned  of  Chalcedon,  &c,  here  .  and   the^  are  all 
unanunous  m  the.r  interpretation  of  the  sacrecj  Scriptures  o 
this  subject,  and  they  are  equally  strong  in  holding  the  absolute 
necessity  of  unity  in  the  church.  ^         aosolute 

enrl'nr^iu7'~^?^^TT'  ^7^"^  spoken  on  the  moral  influ- 
enceof  that  gospel   which  proclaims  acceptance  to  the  guilty 

^ubjcct.  I  have  been  referred  to  the  ^h  chap,  of  the  Apoca- 
ypse  in  evi.lence  that  the  word  .sffsvg  is  applied  to  the  minis- 
te.s  of  the  New  Testament.  I  reply,  that  the  passage  speaks 
of  heaven,  where  the  four-and-t went/elders  are  repro'^ented  as 
smgmg  to  the  praise  of  the  Lamb  :   but  it  still  ren.ains  for  rny 

c!!liy'n)l       '/'r  ''''\\'r"'  ''  ^^'^^''^  '^  Ihe  ministers  of 
Chnslon  earlk  so  disltnguish  them  from  the  laity.     I  turn  to  the 
hi.t  chap,  of  the  Apocalypse,  and  the  6th  verse,  and  I  read, 
"  WJio  hath  made  us  a  kingdom,  and  priests  to  God  and  his  Father" 

I„i.^!'n'  """if  ""^  the  Apostle,  in   reference  to  heaven,  including 

aics,  as  well  as  ecclesiastics,  in  the  general  appellation  of  kings 

and  pnests.     In  the  1st  of  Peter,  2d  ch.  and  5th  ver.  believefs 

on  earth,  generally,  are  called  «  (iaads.o.  ..p«r.v^I  '»  u  a  roval 

!!:^^^^  t.'^, addressed  not  to  ministers  alone,  or  to  the  learlied 
v.c,u..vdy,oui  generally  to  the  strangers  scattered  through  the 
countries,  ot  which  the  Apostle  speaks.  The  expression^li^' 
IS,  therefore,  bestowed  on  the  people  of  God  at  large,  and  is  not 


Pi 


268 


THE    WANT    OP    UNITY    OP 


a  peculiar  designation  of  the  ministers  of  the  New  Testament. 
My  friend  says,  that  Peter  calls  himself  a  priest.  I  turn  to  the 
passage  referred  to,  1st  of  Peter,  6th  chapter,  and  1st  verse,  and 
I  find  the  expression  is  "  avfingsa^vtegog^"  "  fellow-elder,"  not 
iBQBvg.  In  the  Douay  version,  I  find  that  there  also  Peter  in 
the  passage  is  called,  "  an  ancient,"  not  a  priest : 

"Tho  ancients,  therefore,  that  are  amonw  you,  I  heseeoh,  who  am  myself 
also  an  ancient,  and  a  witness  of  the  sutTerings  of  Chiist." 

The  term  legeve  is  not  even  applied  specially  to  the  Apostles 
themselves.  Mr.  Maguire  referred  us  to  John  :  let  him  have  the 
kindness  to  mention  the  passage  to  which  he  calls  our  attention, 
and  you  will  be  convinced  that  iB^evg  is  not  the  term  employed. 

[Mr.  Maguire. — I  spoke  of  Revelations  5th  chapter,  and 
10th  verse.] 

Mr.  Pope. — I  was  under  the  impression  that  you  also  referred 
to  some  other  passage.  But,  to  bring  the  point  to  an  issue  :  I 
maintain,  that  the  word  leQsvg  is  not  applied  exclusively  to  the 
ministers  of  the  New  Testament,  or  even  to  the  Apostles  them 
selves.  I  here  assert,  that  it  is  not  so  applied.  Christ  spoke 
in  Syriac  ;  and  there  being  no  word  in  the  language  signitying 
"  to  represent,"  he  was  obliged  to  employ  the  auxiliary  verb! 
But  the  Apostle  Paul  wrote  in  Greek,  which  furnishes  a  word 
meaning  «♦  to  represent ;"  yet  he  says,  in  1st  Cor.  ICth  chapter, 

"  That  rock  lofls  Christ."  '  »j  nerpa  jjv  o  Xpurroi. 
Again,  he  says,  Galatians,  4th  chap,  and  24th  verse, 

"  The  one  from  Mount  Sin^jj  engendering  into  bondage,  which  is  A^ar." 
"offTJj  eanv  Ayap." 

Here  the  auxiliary  verb  is  employed  as  denoting  lo  represent. 

In  the  quotations  made  by  Mr.  Maguire  throughout  the 
discussion,  he  has  taken  it  for  granted,  that  the  church  of  Rome 
is  the  church  of  Christ ;  but  I  appeal  to  your  judgments,  whether 
he  has  been  able  to  prove  the  assumption.  I  adiDJt  that  unity 
should  exist  amongst  the  disciples  of  Christ  ;  but  it  should  not 
be  a  mere  external  and  superficial  unity  :  it  should  be  a  union 
of  affection  and  of  doctrine  in  every  essential  point.  This  unity 
I  have  shown  to  exist  in  the  Protestant  churches.  Let  the  cret  ds 
of  the  English,  Scotch,  Helvetic,  and  other  Protestant  com- 
munions, be  examined.  As  to  the  passage,  "  one  ibid  and  one 
shepherd  ;"  I  hold,  that  the  Saviour  spoke  of  Jew  and  Gentile 
being  joined  together  in  one  church.     St.  Paul  says, 

'*  He  has  brokcii  down  the  middle  wall  of  partition,  andluUh  made  of  twain 
one  new  maiu"' — Enhes^  ii.  !4.  !5. 

When  the  Saviour  prays  that  they  all  might  be  one,  he  speaks 
admit,   of  his  church  :  but  does  Mr.   Maff  lire  mean 


*g 


say 


THE    PROTESTANT    CHURCHES. 


260 


that  the  Pope  is  ike  shepherd.  I  have  shown  that  the  Pope  ia 
incompetent  to  (lisc.;arge  the  duties  of  the  office.  Christ  is  that 
shepherd;  as  the  Apostle  Peter  says,  who  calls  him 

"The  shepherd  and  bishop  of  the  soul." — 1  Pet.  ii,  25. 
Mr.  Maguire  refers  us  to  the  words  of  the  Saviour's  piayer  foi 
his  disciples, 

"  That  they  may  be  one,  as  thou  Father  art  in  me,  and  1  in  thee.'» 

Now  I  would  ask,  is  the  union  existing  between  the  Father 
and  the  Son  a  sensible,  a  tangible,  a  visible  union  1  Is  it  not 
evidently  spiritual  in  its  character  ?  A  spiritual  bond  does 
subsist  amongst  the  people  of  God  in  the  Protestant  commu- 
nions. The  supplication  of  our  Lord  and  of  Paul,  that  they  may 
be  of  '» the  same  mind,"  will  be  more  and  more  fulfilled  in  the 
real  and  spiritual  union  of  the  people  of  God.  I  trust,  we  shall 
see  them  in  heart  and  hand  still  more  cordially  united  together, 
evidencing  that  there  does  exist  amongst  them  a  kmdred  spirit- 
ual affection,  "  where  there  is  neither  Jew,  nor  Greek,  Barba- 
rian, Scythian,  bond  nor  free,  but  Christ  is  all  in  all." — Coloss. 
iii,  11.  These  holy  bonds  will  never  be  dissolved  :  they  survive 
the  stroke  of  death — they  exist  throughout  eternity  ;  and  as  the 
ages  of  immortality  shall  roll  along,  will  they  be  more  and  more 
consolidated,  and  more  closely  linked  together.  My  friend  quotes 
Romans,  xvi,  17. 

"  Now  I  beseech  you,  brethren,  to  mark  them  who  make  dissensions  and 
offences,  contrary  to  the  doctrine  which  you  have  loarned,  and  to  avoid  them." 

Mark,  it  is  doctrine  of  which  he  speaks — now  it  is  in  exact 
compliance  with  this  com.nand,  that  we  separate  from  the  church 
of  Rome  ;  because  she  errs  in  doctrine,  and  teaches  the  inven- 
tions of  men,  instead  of  the  commandments  of  God.  Perhaps 
Mr.  Maguire  would  like  to  hear  a  quotation  from  Augustin,  in 
illustration  of  this  observation.  Many  gave  up  the  scriptures 
in  the  time  of  persecution,  and  were  in  consequence  called 
Traditors.  It  was  urged  on  St.  Augustin  to  leave  the  commu- 
nion of  the  Traditors.     St,  Augustin  then  replies, 

"  Is  it  that  the  Traditors  have  instituted  some  new  sacraments,  or  some 
new  baptism  ?  Is  it  that  they  iiavo  composed  books  to  teach  others  to  do  or 
imitate  the  action  of  the  Traditors,  or  that  they  have  recommended  those  books 
to  posterity,  or  that  we  hold  and  follow  that  doctrine  ?  If  they  had  done  so, 
and  suffered  no  person  to  have  been  in  their  communion,  butthoso  who  would 
read  their  books  and  approve  that  doctrine,  I  fay,  that  they  would  hsive  sepa- 
rated themselves  from  the  unity  of  the  chur'-'i:  and  if  you  saw  me  m  their 
schism,  you  would  then  have  reason  to  say,  t!  at  I  were  in  the  church  of  tho 
Traditors."— Augustin  Contr.  Crcscon.  lib.  iii,  cap,  33. 

Now  the  Church  of  Rome  has  introduced  now  sacramentg 
and  uncanonical  bool«,  which  she  has  recommended  to  posterity 
us  divine.     She  sutTers  none  in  her  communion  who  do  not  hold 

23* 


270 


THE    WANT    OP    UNITY    OF 


her  peculiar  opinions,  and  therefore  separates  herself  from  the 
unity  oithe  church :  and  consequently,  according  to  St.  Auo-ustjn 
they  who  are  in  the  church  of  Rome,  are  in  the  church If^he' 
schismatics.  ^ 

Mr.  Maguire  has  asked,  as  it  respects  unity,  what  difference 
IS  there  between  discifJine  and  doctrine  ?  Mr.  Maguirfe  himself 
told  us,  that  while  in  essential  mattehs  the  members  of  the  church 
ot  Kome  agreed,  they  do  not  accord  in  matters  of  discipline— 
and  that  men  are  at  liberty  to  exercise  their  judgments  upon  the 
notes  attached  to  the  Douay  Bible.  ' 

As  to  the  passage  relative  to  keeping  the  unity  of  the  spirit 
you  plainly  perceive  that  it  speaks  of  a  spiritual  unity. 

The  passage  clearly  refers,  not  to  unity  founded  on  non- 
essential  points,  but  to  unity  founded  on  the  great  leading  truths 
ot  Christianity.  In  the  Protestant  authorized  confes>,^ons  of 
taith,  vvQ  can  see  that  there  exists  an  accordance  on  the  funda- 
rnenLii  principles  of  revelation. 

Again,  Mr.  Maguire  quoted  from  Philippians, 
"  Let  us  also  continue  in  the  same  rule." 

J?ut  I  beg  your  attention  to  the  preceding  verse, 

"If  11  any  thing  you  beotherwise  minded,  this  also  God  will  reveal  to  you." 

"   .ilj    lu.  •' 

This  passage  shows,  that  at  that  time  some  differences  of 
opinion  probably  existed  amongst  them,  and  that  the  Apostles 
did  not  excommunicate  them  for  entertaining  those  differences  • 
but  assured  them  at  the  same  time  that  God  would  reveal  to 
them  the  truth  on  the  particular  points  concerning  which  differ- 
ences existed.     Mr.  Maguire  has  also  quoted, 

"  If  any  be  contentious  we  have  no  such  custom."—!  Cor.  xi  16. 
Mr.  Maguire  and  J.  K.  L.  appear  to  have  fallen  into' a  similar 
misapprehension  of  the  meaning  of  this  passage.—"  No  such 
custom,"  refers  not  to  contentions,  but  to  women  sitting  with 
the  head  uncovered  m  the  assemblies  of  the  saints.     I  tind  that 
certam  differences  existed  and  were  allowed,  even  in  the  church 
at  Rome.     We  read  that  one  man  believed  that  he  might  eat  all 
things,  another  that  he  should  eat  herbs.— (Rom.  xiv,  2.)— that 
one  man  esteemed  one  dayabove  another,  while  another  esteemed 
every  day  alike.— (6th  v.)     But  what  says  the  Apostle  1 
"  Let  every  man  be  fully  persuaded  in  his  own  mind."— (5th  v=) 
Or  as  the  Douay  version  has  it — 

"  Let  every  man  abound  in  his  own  sense." 


THE    PROTESTANT    CHURCHES. 


871 


Mr.  Maguire  has  informed  us,  that  the  primitive  thnrch  cast ' 
out  heretics.  Every  Protestant  church,  also,  has  a  right  to 
exclude  from  its  communion,  if  it  pleases.  I  admit  that  the 
Fathers  spoke  of  one  church ;  but  that  one  church  was  the  mys- 
tical body  of  Christ,  not  confined  to  one  external  communion, 
portions  of  it  belonging  to  the  various  Christian  congregations. 
My  friend  has  referred  us  to  the  passage  of  Cyprian,  "  he  has 
not  God  for  his  Father,  who  has  not  the  church  for  his  mother," 
and  has  twice  quoted  it.  Now  I  say,  that  Cyprian,  in  a  letter 
in  which  he  reprehends  Pope  Stephen,  once  employed  that  pas- 
6a<re  in  reference  to  Stephen  himself,  because  he  introduced 
divisions  into  the  church. 

Mr.  Maguire  observes,  that  the  church  was  not  confined  to 
the  diocess  of  Rome  ;  that  the  Catholic  church  in  primitive  times 
was  not  the  church  of  Rome— this  is  precisely  the  same  language 
which  he  employed  before.  St.  Firmilian,  addressing  Pope 
Stephen  says  : 

"  Do  not  deceive  yourself;  you  have  cut  yourself  off  from  the  church  ;  for 
he  is  truly  a  schismatic  who  has  made  himself  an  apostate  from  the  commu- 
nion of  ecclesiastical  unity  :  for  while  you  think  you  can  excommunicate  all 
other  churches  from  you,  you  have  only  excommunicated  yourself  from  them." 
Cyp.  Ep.  75,  p.  223,— Edit.  Oxon. 

St.  Gregory  the  Great  remarks  : 

"  If  the  church  come  to  depend  upon  one,  it  must  certainly  fall." 
And  St.  Cyprian  says  : 

"  That  therefore  Christ  made  the  college  of  bishops  numerous,  that  if  one 
should  fall  or  turn  heretical,  the  rest  might  interfere  for  the  saving  of  the 
flock." 

For  he  says  : 

"  There  is  but  one  flock,  and  one  episcopate,  of  which  every  bishop  has 
the  whole  in  partnership  with  the  rest." 

"  Episcopatus  unus  est,  cujus  a  singulis  in  solidum  pars  tenetur." 

The  historian  Socrates,  who  carried  on  Eusebius's  Ecclesias- 
tical  History  from  the  year  329,  to  the  year  440,  informs  us, 
thai  a  great  diversity  existed  among  the  difterent  churches  in 
respe^.t  to  ceremonies  auJ  discipline,  especially  with  '■espccl  to  the 
marriage  of  persons  in  holy  orders.  He  remarks,  that  the  Apostle 
did  not  give  any  directions  about  holy  days,  their  only  design 
being  to  teach  faith  and  virtue.  He  also  says,  that  ther*^  were 
scarcely  two  churches  which  exactly  agreed  on  the  subject  of 
prayers  ;  and  concludes  by  observing,  that  to  give  a  catalogue 
of  all  the  rites  and  customs  in  use  among  Christians  in  all  cities 
and  countries,  would  be  very  difficult,  if  not  impossible.— (L. 

rx^   \         Oi     T .   »y%t!»/^a    In  tzifma     mtiior  nf  <^nnimpnfina 

V,  C.  aa.i       Ol.  xsciia:u=  ijutujt^s  Jii  -.'-•.•:•.-    .  —  ,...  —    -- 

tion  than  censure,  the  diversity  of  fasts  among  his  contemporary 
brethren.— Ap.  Euseb,  1,  v,  c.  22.  Polycarp,  bishop  of  Smyrna, 


wffn  laiiwF 


272 


THE    WANT    OF    UNITY    OF 


and  Anicetus,  B.shop  of  Rome,  held  irreconcilably  opposite 
op  n.ons  respectiriir  the  time  of  celebrating  Easter  •  ITit 
d.d  not  violate  Christian  unity,  as  their  less^orthy  succes  o^^ 
have  done  on  the  same  custom-the  latter.  asEusS  s,ates 

chTi  'Tr^  '^'/"""T  ^^ -^'"'n'^ter'  the  each  r  stt  h  1 
church      With  regard  to  the  re-baptizing  those  who  had  benn 
baptized  by  heretics,  the  church  of  Africa,  adopting  the  i.mn 
monal  usage  of  the  ancient  churches  of  Cappad<fc  a  Si  ' 
and  Galatm,  differed  from  that  of  Rome  ;  yeftWs  diff^tS 
occasioned  no  schism  between  them.     St/Cyprian!  Tme  "•  I) 
be  surprised  to  learn,  held  washing  the  feet  to  be  a     acramen 
and  St.  Augustm  differed  from  St!  Jerome,  respectinTtSo' 
duction  of  Jewish  ntes  and  usages  into  the  Christian  chirch 
but  they  did  not  depart  from  Christian  charity.  From  the  S 
of  St.  Irenaius.  St.  Firmilian,  and  Justin  Martyr,  we  learn  tha 
they  who  required  conformity  in  matters,  not  ^eviden^   J,  d 
nienta    on  scriptural  grounds,  were  regarded   as   violators  n 
Christian  umty.-dien.  Ap.  Euseb.   1.^,  c.  24      itn      C 
Cyp.  ep.  75,  J.  Mart.  Dial,  cum  Tryph.)  ^' 

^  Hear  the  sentiment  laid  down  in  the  Maynooth  class  book, 

"  Schismatics,  even  those  who  should  not  err  in  Ar^ntr\„..   i     .i 
SC.US.  alone  are  excluded  from  the  lu^ZT .t'S^Jiy£\:il1 

Or  in  other  words,  those,  however  correct  their  doctrines   who 
separate  from  the  church  of  Rome,  are  excluded  fror^  trchurcl 
of  Christ,  and  are  without  the  way  of  salvation !     I  assert  tn 
the  unity  subsisting  in  the  church  of  Rome  is  a  untty  w  (ht 
exammatioii.     Since  the  commencement  of  the  Sssion 
received  a  letter  from  London,  as  did  Mr.  Maguire  also  Sh 
otter  to  me  states  that  a  duplicate  was  sent  tS  Mr.  Maiufre 
It  IS  signed  -An  Inquirer  after  Truth."     The  writer  renn  ks 
that  before  the  discussions  took  place  in  Ireland!    i^  ,2  was' 
not  troubled  with  doubts-but  tha't  since  these  wti    eS"  e  k 
been  reading  the  scriptures  under  the  direction  of  the  Rounn 
Catholic   Archbishop   of  Dublin,  and  finds  many  difficu  • 
raised  in  his  mmd  in  reference  to  the  sacred  volume.    Theri 

tt  tl' t    f"''^  "^  ^''"'  '''  •"  *^"'^'  ^  "'"t>^  that  will  not  b  a^ 
the  test  of  examination. 

r3fn  iTll^'' -^  ""^  a'u  ^^^'^^^  '^'  ^°"'«^  commended  by 
Cardinal  Bellarmme.     The  collier,  when  asked  what  it  was  he 

•  beheved    answered -' I  believe   what   the   church   bel  e  L  » 

The  other  rejoined-"  What  then  does  the  church  beheve  (" 

He  replied  readily-"  The  church  believes  what  I    I.eli.vp  » 

Ihe  omgr  anxious  to  bring  liim  to  the  point,  once  more  resumed 

h,s  inquiry  r     "  Tell  me  then,  I  pray  y6u,  what  it  is  which  you 


THE    PROTKSTANT    CHURCflF.S. 


^73 


and  the  church  believe  ?"     The  only  answer  the  collier  could  ' 
give,  was — "Why,  truly, -Sir,  the  church  and  I,  both  believe  the 
same  thing." — See  Bellarmine  de  arte  bene  moriendi^  lib.  ii,  ch.  9. 
Hear  a  Schoolman.     Gabriel  Byel  maintains  that, 

"  If  he  who  implicitly  believes  the  church,  should  think,  misled  by  natural 
reason,  that  the  Futiieris  greater  than  the  Son,  and  existed  before  him,  or  that 
the  three  Persons  are  things  locally  distant  from  one  another,  or  the  like,  he 
is  not  a  heretic,  nor  sins,  provided  he  do  not  defend  this  error  pertinaciously, 
for  he  believes  what  he  does  believe,  because  he  thinks  that  the  church  believes 
so,  subjecting  his  opinion  to  the  faith  of  the  church.  For  though  his  opinion 
be  erroneous,  his  opinion  is  not  his  faith,  nay  his  faith  in  contradiction  to  liia 
opinions,  is  the  faith  of  the  church.  What  is  still  more,  this  implicit  faith  not 
only  defends  from  heresy  and  sin,  but  even  constitutes  merit  in  heterodoxy 
itself,  and  preser'^es  in  that  merit  one  who  forms  a  most  heterodox  opinion, 
because  he  thi.iks  the  church  believes  so." — Dr.  CampbeWa  Lectures  on  Eccl. 
His.  vol.  ii,  p.  259. 

Mr.  Maguire. — With  respect  to  the  5th  chapter  of  St.  John, 
I  do  assert,  and  I  beg  the  public  to  bear  it  in  mind,  that  the 
expression  tegevg  is  applied  to  the  twenty-four  who  sat  around 
the  throne,  and  were  called  neither  more  nor  less  than  Presby- 
ters. I  am  satisfied  to  let  the  passage  be  examined  by  any 
learned  man  ;  I  here  offer  to  submit  the  question  to  the  adjudi- 
cation of  any  two  individuals. — Let  Mr.  Pope  select  one  and  I 
shall  select  another,  and  then  let  them  examine  the  context.  Mr. 
Pope  has  recurred  to  the  quibble  about  the  difference  betvveen 
the  church  of  Rome  and  the  Catholic  church.  I  appeal  to  your- 
selves if  I  have  not  quoted  upwards  of  twenty  Fathers  in  refu- 
tation of  the  idle  argument  which  Mr.  Pope  endeavours  to 
construct  on  this  matter.  Have  I  not  amply  shown  that  the  term 
"  Catholic,"  was  applied  to  all  the  churches  in  Asia,  in  Africa, 
in  Spain,  in  Gaul,  &c,  &c,  holding'  communion  with  the  See  of 
Rome  ?  I  have  proved  that  the  holy  Fathers  all  agreed  in  this 
interpretation  of  the  words  "  Catholic  church."  It  is  a  mere 
play  upon  words  with  which  my  opponent  has  amused  you.  I 
have  laid  before  you  abundant  evidence  that  before  the  Reform- 
ation, there  existed  no  other  church  which  claimed  to  itself  the 
title  of  "  Catholic,"  but  the  church  of  Rome.  With  leirard  to 
the  doctrine  which  Mr.  Pope  has  bron<  hod,  on  the  subject  of 
unity,  I  will  only  say,  that  all  sects  in  iul  world  are  in  the  spirit 
of  union,  according  to  Mr.  Pope.  But  our  Saviour  has  com- 
pared the  unity  of  liis  church  to  the  union  subsisting  between 
him  and  his  heaven (y  i  ather  ;  therefore,  that  union  must  be  of 
a  most  intimate  nature,  and  the  church  must  endeavour  to  imitate 
the  wonderful  union  existing  between  (Jod  the  Father,  and  God 
the  Son,  and  God  the  Holy  Ghost.     With  leirard  to  the  differ- 


UI 


TJ 

i  ilUC 


Sjjuiic,  as 


CXistiiig 


ill  mc 


v^aiiioiiu 


church,  they  involve  not  principles,  and  that  is  a  sufHcient  answer 


S74 


THE    WANT    OF    UfllTY    OP 


■ 


to  his  very  silly  objection  relative  to  the  Dominicans,  the  Frin 
cimans,  and  the  Jesuits.     Mr.   Pope  has  also  introduced  til" 
Jansenists— they  were  long  since  condemned  by  the  Cathol  p 
church  in  the  bull  Unigenitus.  As  to  St.  Ambrose  J  hnve  ateadv 
quoted  at  length  his  opinions  on  the  necessity  of  unitv      With 
respect  to  texts  of  scripture,  I  fearlessly  appeal  to  eveirffent le 
man  who  he.rs  me  whether  I  have  not  brought  forward  more 
texts  of  scripture   than   Mr.  Pope-whether  inv  texts  hav    no 
been  clearly  and  decisively  m  support  of  the  doctrine  which  I 
mamtain-and  whether  Mr.  Pope  has  not  offered  violence  to  he 
meaning  of  scripture,  by  the  strange  and  far-fetched  interprcta! 
tions  which  he  ha-s  sought  to  impose  upon  this  learned  asseiLbly  ? 
1  ask  any  candid  man  here,  whether  Mr.  Pope's  explanations  of 
some  texts  have  n(^  been  more  difficult  and  abstruse  han  the  tex^l 
themselves?     If  such  be  not  the  fact,  I  know  nothing  of  sab 
ure.     What  right  has  Mr.  Pope  to  set  up  his  private%dgm?n 
m  preference  to  the  opinions  of  the  Apostles  who  were  inspired" 
He  quoted   the  royal  prophet  as  to  the  eastern  kings  who  had 
combined  against  God  ;  and  he  introduced  this  as  an  arc^ument 
against  the  existence  of  unity  in  the  Catholic  church  f    Was 
there  a  church  established  then?     If  there  were,  he  must  then 
to  sustain  his  arguments,  prove  that  it  was  lawful  for  the  eastern 
schismltics!"        '^^"'''^'''  ^'■'^'»  that  church,  and  to  become 

If  there  were  not  a  church  government  then  existing,  his 
argument  falls  to  the  ground.     I  have  laid  before  you  this  da^ 
plain  and  obvious  texts  of  scripture,  regarding  the  necessitv  of 
uni  y  in  the  churcj  of  Christ,  'xhe  do'ctnnelhich  I  advo- te 
I  have  shown  to  be  distinctly  founded  upon  scripture.     I  have 
^fiirt         ^Y^^^^^^'o^y,  that  in  regard  to  unity,  there  is  any 
d  ^tinct  on  made  between  essentials  and  non-essentials  in  scrip- 
7 ^;.    ^  ^^  t^-^t«  ;^'hich  have  been  quoted  equally  refer  to  matters 
of  discipline,  and  of  doctrine.     If  men  will  not  be  united_if 
divisions,  no  matter  how  they  originate,  will  exist;  if  people 
become  split  into  sects  and  parties,  and  endeavour  to  tear  their 
common  parent  asunder,  surely  the  evil  is  not  to  be  laid  at  the 
tTful       ffoUcf-^ch.     She  is  not  to  be  held  accountable 
tor  those  of  her  children  who  may  disobey  her-who  violate 

hbchurch-  ^^""^  ^^^""^  '^^'''^  °"'  ^""'^  bequeathed  to 

I  glv^yo^uT  ^  ''"''"  ^'°"~'"^  P'"""  ^  ^"'  y°"  5  not  as  the  world  giveth  do 

No  plea-no  pretext  can  ever  justify  a  departure  from  that 
Christian  harmony,  of  which  our  Saviour  set  an  example,  the 
necessity  of  which  we  find  recommended  from  his  sacred  iins. 
ana  whicn  iie  bequeathed  to  his  church,  to  be  observed  and 


THE    PROTESTANT    CHURCHES, 


875 


maintained  without  condition  or  alteration,  unto  the  end  of  the 

world — 

"  My  f  eacc  I  leave  you— my  peace  I  give  you ;  not  as  tlie  world  giveth  do 
I  give  you." — John,  xiv,  27. 

Mr.  Pope  quotes  the  holy  Fathers ;  it  is  rather  extraordinary, 
indeed,  that  the  Fathers  should  be  quoted  to  show  that  unity  in 
the  church  is  not  necessary.    They  affirm  that  there  is  no  having 
the  inheritance  of  Peter  without  the  faith  of  Peter.     So  I  believe. 
There  can  be  no  inheritance  possessed  without  faith  ;  and  there 
can  be  no  real  faith,  according  to  scripture,  where  there  is  not 
charity  and  Christian  union.     I  have  prove  d  that  the  unity  which 
is  commanded  by  our  Saviour,  which  was  preached  by  the 
Apostles,  and  which  was  taught  by  their  disciples  in  the  first 
ages  of  Christianity,  exists  alone  in  the  Catholic  church.     Mr. 
Pope  says  that  the  unity  which  exists  among  Protestants  is  suf- 
ficient.    I  call  upon  him  to  prove  his  position  upon  the  authority 
of  the  word  of  God.     He  has  quoted  the  church  of  Rome  with 
regard  to  councils,  &c,  to  show  that  she  had  not  unity.     But 
since  the  Reformation,  it  is  admitted  by  Protestants,  that  they 
have  no  such  unity.      The  illustrious  Grotius  lamented  the 
schisms  which  existed  among  Protestants  in  his  days ;  and  he 
said  it  would  be  almost  better  to  return  to  Popery  than  to  remain 
divided  as  they  were.     Luther  himself  threatened  to  return  to 
Popery  if  their  divisions   increased.      When  he  saw  Calvin 
denying  openly  the  real  presence  of  Christ  in  the  eucharist,  he 
lamented  that  he  had  ever  quitted  Popery. 

With  regard  to  councils,  the  assertions  of  Mr.  Pope  are  mere 
assumptions,  and  it  is  a  well  known  rule  in  logic,  that  '  quod 
gratis  asseritur,  gratis  negari  debet.'  I  again  challenge  Mr. 
Pope  to  show  from  scripture  the  distinction  between  essentials 
and  non-essentials.  I  call  upon  him  to  prove  that  there  is  a 
distinction  drawn  in  scripture  between  doctrine  and  discipUne. 
He  must  prove  that  there  is  a  difference  upon  an  article  of  faith 
or  that  there  exists  a  distinct  breach  of  communion  in  the  Cath- 
olic church,  in  order  to  establish  his  position,  that  she  does  not 
possess  unity.  Differences  as  to  private  opinions  amongst  pri- 
vate individuals  he  may  prove,  but  these  individuals  did  not 
disturb  that  peace,  and  concord,  and  unity,  which  Christ  left  to 
his  church,  and  which  form  some  of  the  noblest  marks— the 
most  powerful  arguments  of  her  divine  origin. 

He  may  show  the  existence  of  differences,  not  relating  to 
matters  ot"  faith  or  discipline  in  the  church,  but  they  are  not  dif- 
ferences of  opinion  which  place  those  who  entertuiri  them  out 
of  the  church.  He  may  prove  the  existence  of  such  differences, 
but  a  breach  of  communion  h'  caniwt  estabiisii.  He  asks  lor 
proofs  thut  Peter  was  appointed  the  head  of  the  church.     I  think 


276 


THE    WANT    OF    UNITY    OF 


I 


I 


1  have  furnished  ample  proofs  of  ihc  fact.     He  asserts  fh„.  •*  • 
robbing  Christ  of  l,Ls  riJ^lus.     This  in  a  n.ore  ,";   1  'wo    ;' 

deem^H   r  "^"''^'^-^"t  knowing  the  frailties  of  man,  our  Lord 
deemed  it  necessary,  m  order  to  preserve  the  principle  of  ,m  v 

IroteMant  church  m  these  countries— the  -entre  and  hn  A    f 
connecfor.  to  keep  it  together.     He  is  to  pr'ser^e  the  homL 
and  the  th.rty-ni„e  articles,  anu  not  to  allow  even  theslJhZ 
elevation  to  be  made  from  them.     They  coLa.n  certafn  n. 
respecting  f.ith  and  discipline  in  the  PrLstanrchurch   "ni  (t 
j;ng  .s  bound  by  oath  not  to  sufler  the  slightest'  deviat>n"nom 

S  i.t  excLJ"^..7'"'  •'"  '"'^P"'"'  '^''  establishment,  and  .1^ 
est  act  excludes  all  from  situations  unless  they  take  oaths  whi  1 
b.nd  as  to  certain  forms  and  rules  of  faith.     The  element    of 

cTneveT  •^^^'rr""r'  "^  "^^  ^^^^-^-*  churches  Tndtt 
can  never  again  be  brought  into  combination.     I  should  be  S 

when  ho  repeated  ,the  question  a  third  time^  PeTer  became 
troubled,  and  exclaimed;  "Lord  thou  know;st  all  tl'n^s!! 
i^:    '"^l^^L^^T  ^^--^     ^-  S-iour  tlJSto 

wo^T''  TW^^  ?f  ^"^'""*^^  °^"'>^  ^"^"^  ♦«  ^^Pl^in  ^-^way  these 
words.     This  address  was  not  made  to  the  other  Apostles  but 

fold  Tc  h'"f  '"^1^-"^  '-  P-t--     There  is  notCg    n    he 

fold  ot  Christ  but  sheep  and  lambs  (clergy  and  laitv)  •    o^r 

hem  Peter  was  appointed  supreme-pastor,  !nd  invested  with  he 

authority  of  government.     Our  Lord  afterwards  says  to  Peter  • 

tho7sha.ll";VuVonnlr5,^^^^^^^^^^  of  heaven,  and  whatsoever  ' 

thou  shait  loose  u^nrS/utautK  at  m  tS»  "'  "'^^^^''^^■- 
Could  Mr.  Pope  quote  any  text  of  scripture  against  me  eouallv 
as  plain  and  obvious  as  the  foregoing?  Was  he  Jflp  Vn  !  n  ^ 
any  direct  text  in  support  of  his  ^riva^te  internret^tinlrllKf,'.^ 
ihG  otuer  hand  i  proved  all  my  doctrines  by  manifest  texis  ot 


THE    PROTKSTANT    CHURCHES. 


277 


srnptnrp,  and  upon  the  words  of  Christ  and  his  Apostles.  Mr. 
Pope  endeavours  to  show  that  Peter  could  not  be  the  successor 
of  Christ,  as  this  evil  would  follow  that  the  successor  of  Petet 
would  he  a  greater  man  than  St.  John  the  evangelist^  who  lived 
after  the  death  of  Peter.  To  such  strairrhts  has  my  opponent 
been  reduced.  He  cannot  deny  that  Peter  had  a  successor. 
Why  not  prove  that  some  difference  on' matters  of  faith  arose 
between  him  and  St.  John  ?  But  the  successors  of  Peter  were 
blessed  with  humility,  charity,  and  divine  faith— the  first  thirty- 
four  of  them  suffered  martydom.  If  they  had  happened  to  have 
a  difference,  they  would  have  recurred  to  St.  John  for  his  advice 
and  guidance— but  that  would  not  be  denying  their  right  to  suc- 
ceed Peter,  as  the  visible  head  of  the  church  on  earth. 

"If  I  thfiti,"  said  our  Saviour,  "bein<T  Lord  and  Master,  have  washed  your 
leet,  you  also  ought  to  wasli  one  anotfier's  feet." 

That  act?  I  affirm,  with  the  Catholic  church,  to  be  an  act  of 
hunuhty,  not  a  precept— but  it  is,  to  all  appearance,  a  positive 
precept,  and  I  repeatedly  called  on  my  friend  to  show  by  what 
authority  he  neglected  to  observe  it.     He  drew  a  distinction 
nideed  between  hot  and  cold  climates,  and  the  greater  necessity 
which  exists  for  washing  the  feet  in  the  former  than  in  the  latter. 
But  no  such  distinction  is  drawn  in  the  text— the  commandment 
of  the  Saviour  is  not  to  be  regulated  by  hot  and  cold  countries. 
He  talks  of  the  council  of  Jerusalem,  and   of  Peter  haviti<r 
spoken  first— if  Peter  had  spoken  last  what  wouf3  that  be  to  the 
argument?     St.  James  gave  a  good  advice,  which  was  inspired 
by  the  Holy  Ghost,  and  because  it  was  adopted  by  Peter,  there- 
fore Peter  could  not  be  the  head  of  the  Church  !     This  conclu- 
sionis  certainly  not  agreeable  to  the  premises— He  says  that 
no  Pope  claimed  the  title  of  ecumenical  pastor  urttil  the  year 
600— why  there  was  no  such  word  as  ecumenical  in  existence, 
till  that  period.     The  word  'consubstantiality'  is  not  in  scrip- 
ture, and  does  not  occur  till  300  years  after  the  Apostles,  when 
we  hnd  it  in  the  Athanasian  creed,  and  the  decrees  c.  .he  coun- 
cil of  Nice.     If  Mr.  Pope's  argument  then  on  this  head  be  valid 
against  the  supremacy  of  the  Pope,  it  is  equally  valid  against 
the  Athanasian  creed,  and  he  should  deny  both.     I  admit  the 
fact  of  Stephen  throwing  the  body  of  the  Pope  into  the  Tyber, 
and  the  greater  scoundrel  he  was,  I  affirm,  for  so  doing.     I 
admit  there  were  some  bad  characters  among  the  Popes.     But 
I  have  already  drawn  a  distinction  between  infallibility  and  im- 
peccabdity.     Besides,  I  never  said  that  the  infallibility  of  the 
lope    formed   a   portion   of  my  creed.     Christ  promised  his 
church  that  she  would  never  fail  in  the  faith,  but  that  promise 
novor  implied,  thai  her  children  should  be  incapable  of  sin.     As 
I  have  already  told  you.  *here  were  eleven  monstrous  bad  Popes 

24 


^11 


278 


THE    WANT    OF    UNITY"    OF 


out  of  nearly  throe  hundred  good  and  virtuous  characters  which 
adorned  the  chair  of  Peter.  Surely  that  is  a  vast  majority  to 
counterbalance  the  i'vw  bad  names.  Honorius  was  not  a  luretic. 
It  was  not  for  heresy  that  he  was  deposed,  but  because  he  hud 
been  put  into  the  chair  by  temporal  power.  He  was  sus|)pcted 
of  being  favourable  to  the  Monotholites  ;  but  I  deny  that  it  v  as 
ever  proved  that  he  Was  a  Monotholite  himself.  I  venture  to 
affirm,  that  Mr.  Pope  will  be  called  to  an  account  for  havin" 
denied  the  king's  supremacy ;  and  it  will  be  necessary,  pcrhnp.", 
for  some  of  his  friends  to  intercede  for  him  with  his  majesty, 
lest,  like  Chancellor  Moore  and  Bishop  Fisher,  he  be,  without 
further  ceremony,  committed  to  the  tower.  In  that  case  he 
may,  for  once,  have  to  acknowledge  the  efficacy  of  the  interces- 
sion of  saints.  I  maintain,  that  legtvg  is  applied  in  the  New  Tes- 
tament to  the  Apostles.  But  whether  it  be,  or  not,  does  not 
much  matter  for  the  argument.  There  is  no  sacrificing  priest 
in  the  strict  sense  of  the  term,  but  Christ  himself,  who  is  at  once 
the  priest  and  victim,  who  is  oftercd  up  as  a  perpetual  sacrifice 
to  fulfill  the  prophecy  of  Malachy,  that  in  all  parts  of  the  world 
a  sacrifice  shall  be  offi?red  to  the  Lord. 

"For  from  the  rising  of  the  sun  to  tiie  goin^  down  of  the  samp,  my  name 
IS  great  among  the  Gentiles ;  and  in  every  place  a  sacrifice  is  made,  and  a 
clean  oblation  offered  to  n)y  name  ;  because  my  name  is  great  amon<^  the 
Gentiles,  saith  the  Lord  cf  Hosts."  ° 

If  there  had  been  only  a  single  sacrifice  offered  up  in  Jeru- 
salem, according  to  Mr.  Pope,  then  this  projihecy  of  Malachy 
would  not  have  been  fulfilled.  Mr.  Pope  has,  by  weak  and  idle 
arguments,  endeavoured  to  show  that  there  could  have  been  no 
successor  to  Christ.  If  Christ  left  a  sacrifice  and  appointed  a 
successor  in  his  church,  neither  blasphemy  nor  wickedness  can 
be  imputed  to  those  who  believe  the  fact.— Christ  promised  that 
his  church  would  never  fail,  and  that  he  would  remain  with  her 
in  spirit,  till  the  consummation  of  ages.  But  Mr.  Pope,  to  sus- 
tain his  argument,  must  prove  thut  the  whole  church  was  for  the 
space  of  90(1  years  buried  in  darkness  and  error.  Let  those 
who  will,  believe  it — I  want  not  to  make  the  Pope  greater  thiui 
other  men.  He  is,  like  myself,  a.^iian,  liable  to  the  frailties  of  hu- 
man nature.    The  infallibility  of  the  Poj)e  is  no  doctrine  of  iiiiii<>, 

Mr.  Pope  says,  that  he  does  not  difl^'er  on  essentials  with  the 
chinch  of  England,  and  yet  he  denies  more  than  one  half  of  her 
articles  of  faith.  Either  he  holds  them  essential  or  he  does  not. 
In  the  latter  case  his  separation  is  unjustifiable,  and  he  evidently 
sjhows  that  he  misunderstands  the  maxims  of  the  gospel :  he  rends 
the  seamless  garment  of  Christ  without  cause.  He  should  not 
for  triflintr  reasons  disturb  that  harmonv  which  Christ  ordained 
should  subsist  between  the  members  of  his  church — he  should 


THE    PROTESTANT    CHURCHES. 


279 


continue  to  hold  communion  with  the  bishops  of  the  estnhlished 
church,  and  not  set  up  a  conventicle  of  hia  own.  He  should  not 
break  couununion  ne  in  minium  parlicula.  The  holy  Fnthera 
held  schidm  and  disunion  to  be  mortal  sins.  Mr.  Pope  spoke 
of  a  letter  which  he  had  received  from  London,  and  which  he 
would  have  us  suppose  came  from  a  reformed  C'athoHc,  another 
Blanco  White.  But  latel  angnis  in  herba.  I  got  a  co|)y  of  the 
same  too.  1  suspect  that  it  came  from  the  opposite  party,  and 
was  intended  to  friyliten  nie  froin  this  discussion.  It  was  |>roba- 
bly  a  ruse  employed  to  make  me  retreat,  that  my  friend  then, 
instead  of  suffering  a  defeat,  might  raise  the  shout  of  victory. 

Mr.  Pope. — As  to  the  word  tfpfv*  in  the  5th  of  the  apoca- 
lypse, the  term  in  that  passage  is  clearly  bestowed  uporj  pres- 
byters in  heaven.  My  friend  has  appealed  to  any  learned  men 
on  the  subject,  lie  may  prefer  an  ecclesiastic  ;  I  therefore 
n(»miuate  Mr.  Singer ;  let  Mr.  Maguire  name  his  referee.  [JSJr. 
CUjnch  was  then  named  by  Mr.  JV/airjnVe,]  Mr.  Maguire  has 
not  answered  my  quotation  from  the  Psahus,  on  the  ground  in 
which  I  uuide  it.  I  brought  it  forward  merely  as  evidence,  that 
unity,  abstractedly  considered,  is  not  a  proof  of  the  true  church. 
As  to  the  distinction  of  essentials  and  non-essentials,  I  have 
shown  that  it  was  recognized  by  St.  Paul,  in  the  differences 
which  existed  in  the  church  of  Rome  in  iiis  day,  and  w  hich  he 
allowed  to  continue.  The  scriptures,  therefore,  does  make  this 
distinction.  The  sacred  volume,  Mr.  Maguire  asserts,  requires 
an  agreement  in  discipline  as  well  as  in  matters  of  faith  ;  and 
yet  he  before  informed  us  that  the  church  of  Rome  agrees,  not 
in  matters  of  discipline,  but  in  matters  of  faith,  and  has  therefore 
contradicted  himself.  I  have  already  entered  into  the  question 
of  the  apocryphal  books,  and  shall  not  now  reconsider  it.  Ac- 
cording to  Mr.  Maguire,  the  church  has  two  heads — Christ  and 
the  Pope  :  so  it  appears  that  Mr.  Maguire  thereby  makes  the 
church  of  Christ  a  monster.  He  refers  me  to  the  Saviour's 
address  to  Peter,  "Feed  my  §heep." — Augustine,  (De  Agone 
Christ,  c.  30)  and  Ambrose,  (De  Dign.  Sacred,  p.  336)  as  I 
have  already  shown,  declare  it  as  their  opinion,  that  Christ  gave 
this  privilege  not  to  Peter  only,  but  to  all  pastors.  As  Peter 
had  denied  the  Saviour,  our  Lord  saw  it  necessary  to  re-instate 
him  in  the  apostolic  office  ;  thrice  did  he  address  him  in  doing 
so,  in  reference  to  his  threefold  denial.  Here  observe,  that 
IrenoBus  informs  us,  that  Peter  was  not  the  only  founder  of  the 
church  of  Rome,  but  Paul  also : 

"  Fuadantes  igitiir  et  instuentes  beati  apostoli  (Petrus  et  Panlus,)  ecclesiam 
(Romanan)  Lino  episcopatiiin  administyindaa  ecclcHiic  tradideiunt.  Suc- 
cedit  autemei  Anacktua.  Post  euin  teilio  loco  ab  aposlolis  epiacopatum 
sortitur  Clemena." 


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THE    WANT    OF    UNITY    OP 


"The  blessed  Apostles,  therefore,  (Peter  and  Paul,)  founding  and  arran<r. 
ing  the  (Roman)  churcn,  delivered  the  episcopate  for  governing\he  church  U> 
Linus.,  But  Anacletus  sueceeda  to  him:  after  him,  in  the  third  place  from 
the  apostles,  Clement  obtains  the' episcopate,"  ' 

My  friend  has  said,  if  Christ  appointed  the  Popes  as  supreme, 
the  exercise  of  their  office  would  not  be  an  assumption — but  the 
appointmerit  is  the  very  matter  at  issue.  We  have  no  ground 
either  from  reason  or  scripture  to  prove,  that  the  Pope  should 
be  regarded  as  supreme  bishop.  As  to  the  supremacy  of  Peter: 
if  Peter  was  bishop  of  Rome,  is  it  not  remarkable,  that  Paul,  in 
writing  to  the  church  of  Rome,  should  not  mention  the  name  of 
Peter  'i  and  after  Paul  had  gone  to  that  city,  is  it  not  stranne 
that  he  should  make  no  mention  of  Peter  in  his  epistles  written 
from  that  city  to  several  churches.  In  the  4th  of  Colossians, 
10th  and  11th  verse,  he  says,  that  only  Aristachus,  and  Mark, 
and  Justus,  were  his  helpers  in  the  kingdom  of  God  :  if  Peter 
had  been  at  Rome,  would  he  not  mention  him  as  a  fellow-helper? 
On  his  trial  all  fled,— (2  Timothy,  iv,  16.)  Are  we  to  suppose 
that  Peter  forsook  him  in  the  hour  of  his  extremity.  If  Peter 
were  really  the  bishop  of  Rome,  I  think  you  will  agree  with  me, 
that  he  was  at  least  non-resident.  I  am  told  by  Mr.  Mat/uire 
that  there  were  at  least  eleven  bad  Popes.  This  is  a  great 
acknowledgment.  Genebrard,  a  Roman  Catholic  writer,  how- 
ever, informs  us,  that 

"Per  annos  ferfi  150,  Pontifice  cireiter  50,  a  Jonanne  scilicet  octavo  usque 
ad  Leonem  IX,  a  virtute  majorem  prorsus  defecerunt,  apostatici  potius  quam 
apostolici."  "For  nearly  150  years,  about  fifty  Popes,  namely,  from  John  the 
bill  lo  Leo  the  9lh,  revolted  altogether  from  the  virtue  of  their  predecessors,  being 
rather  apostate  than  apostolic." 

So  that  we  have  about  50  bad  Popes  instead  of  11.  A  proof 
that  Pope  Honorius  was  a  Monotholite  heretic,  shall  appear  in 
the  printed  report.* 

My  friend  has  admitted,  that  there  is  no  such  officer 

IN    THE    CHUUCH  OF    ChRIST  AS  A  SACRIFICING    PRIEST.       Mr. 

Maguire  has  quoted  a  passage  from  the  book  of  Malachy.  I 
hold  that  the  oblation  there  spoken  of,  is  the  sacrifice  of  praise 
and  thanksgiving,  and  spiritual  service:  the  repitition  of  the 
sacrifice  of  Christ  would  imply,  that  the  sacrifice  on  Calvary 
was  insuflicient. 

♦The  following  passage  from  Dupin,  a  Roman  Catholic  historian,  is  given  in  proof 
of  the  above  statement:  *         •■■  pj"ui 

"The  Roman  church  has  so  plainly  acknowledged  that  Pope  Honorius  did  advance 
the  error  of  the  Monotholites,  that,  in  the  ancient  breviary,  she  declare  tliat  lie  was 
condemned  with  the  other  Monotholites,  tor  maintaining  the  doctrine  of  one  will 

It  IS  more  just  and  rational,  to  give  credit  to  the  one  general  council,  where  matters 
are  cxammed  to  the  bottom,  than  lo  sentiments  of  some  private  men,  who  iud»e  of 
mis  tact  accordin*  to  their  own  int.firpat.  m  nrehiHi'^oc      Thi-  ""!!  .-.-n-i  ffxr  -a-t-;,- 
Mien,  that  Honorius  was  condemned,  and  lustly  too,  as  an  heretic  by  the  6th  councU." 
-Dupm's  Ecclos.  Hist.  vol.  ii,  page  16,  3d  ed  tion,  Dublin,  1723. 


H  :i 


THE    PROTESTANT    CHURCHES. 


281 


«I  beseech  you  by  the  mercies  of  God,  (saith  the  apostle)  that  ye  present 
ycur  bodies  a  livins;  Baerifice,  holy  and  acceptable  unto  God,  which  is  your 
reasonable  service." — (Rom.  xii.  1.) 

I  called  your  attention  to  a  letter  which  I  had  received.  It  is 
strange  that  the  same  idea  should  have  occurred  to  my  mind, 
relative  to  the  writer.  I  imagined,  that  it  came  from  a  friend 
of  Mr.  Maguire's.  I  here  solemnly  declare,  that  I  know  not 
the  author,  or  any  thing  whatever  of  the  matter,  save,  that  the 
letter  came  through  the  post-office  to  me.  I  will  now  show  you 
that  divisions  have  existed  in  the  church  of  Rome.  The  Fran- 
ciscans held  the  immaculate  conception  of  the  Virgin  Mary,  the 
Dominicans  denied  it.  We  read  of  the  battles  between  the 
Dominicans  and  Jesuits  in  two  popedoms — the  Dominicans 
urging  the  doctrine  of  unconditional  degrees.  The  Jesuits  and 
Jansenists  maintained  a  warfare  from  1642  to  1705.  As  the 
members  of  the  church  at  Corinth  were  censured  by  the  Apostles 
for  saying,  "I  am  of  Paul,  and  I  of  Apoilos,  and  I  of  Cephas  ;" 
how  can  these  parties  escape  a  similar  censure,  by  their  prefer- 
ence for  one  person  as  their  peculiar  general — one  saying  I  am 
of  Benedict — another,  I  am  of  Francis — and  another,  I  am  of 
Dominick.  In  the  controversy  between  the  Jesuits  and  Janse- 
nists, there  appeared  from  the  press,  the  "  Torch  of  St.  Augus- 
tin,"  "Snuffers  for  St.  Augustin's  Torch,"  and  lastly,  "A  Gag 
for  the  Jansenists."  Soon  after  the  Bull  Unigenitus  was  issued, 
and  by  this  document  the  purest  part  of  the  church  of  Rome  was 
put  down — witness  the  demolition  of  Port  Royal. 

"The  Bull  Unigenitus,"  says  that  most  learned  Roman  Catholic,  Doctor 
O'Connor,  "was  condemned  by  the  Sorbonne  immediately  after  the  death  of 
Louis ;  and  the  Jesuit  Le  Teliier,  the  Monarch's  confessor,  was  banished  to 
La  Fleche,  loaded  with  public  execration.  The  condemnation  of  the  ninety- 
first  proposition,  by  Us  oiforcing  obedience  to  unjust  censures,  teas  felt  to  be 
repitgnint  to  moral  obligations.  The  refusal  of  the  sacraments  to  those  who 
would  not  subscribe  the  bull,  disturbed  the  tranquillity  of  private  life,  and 
caused  an  insurrection  of  the  magistracy,  so  that  those  who  persisted  in  the 
refusal,  were  banished  the  kingdom.  Benedict  the  fourteenth,  fearful  of  the 
storm  which  thickened  every  day,  issued  a  brief,  declaring  that,  since  he 
could  not  condemn  the  bulls  of  his  ftredecessors,  the  bull  should  be  registered, 
but  that  those  who  rejected  it,  ought  to  have  the  sacraments  at  their  own  risk. 

I  wonder,  under  such  circumstances,  what  priest  would  have 
administered  the  sacraments  ] 

"  This  political  middle  course  was  called  the  lata  of  silence,  and  caused  the 
greayst  scandal  of  all.  The  Parliaments,  disgusted  rather  than  edified  by 
this  political  middle  course  in  matters  of  religion,  protested  against  it,  and 
utterly  suppressed  the  bull,  as  repugnant  to  the  liberties  of  the  Gallican 
Church." — Columbanus,  6,  xx. 

My  friend  has  told  '.is,  that  the  Jesuits  and  Jansenists,  the 
Franciscans  and  Dominicans,  never  broke  the  bond  of  Chris- 
tian charity.     It  is  notorious  that  the  Jesuits,  and  the  sec\ilai  or 

24* 


M 


282 


THE    WANT   OP    UNITY   OP 


parish  priests,  are  not  on  the  most  amicable  terms,  the  lafte. 
bemgr  jealous  of  their  interference.     We  shall  see  how  thev 

On  the  other  side,  the  Seculars  called  the  Jesuits  «  Schismi 
t.cs,  Donatists,   Arians ;  who  make  religion  a  mere  polS 
Athe.st.cal  device."     And  Watson  calls  Parsons  ^     i 

hf.ll  .^n  ii^t""'  «trategemitor  (page  160,  auodlibets  ;)  a  bastardly  vicar  of 
hell;  a  judge  paramount  on  earth  under  the  devil  •  a  Wolsrvm  «S 
Midas  m  unrnundicity,  a  traitor  in  action."  '  ^  "  ambUion, 

And  again,  he  says  of  all  the  Jesuits  in. England,  that 
A  "i^lr^u-^"'*^'^''''  ?°'^^'^  ^^'^^  Heliogabalus;  that  thev  were  tancht  K„  .1   • 

or  Christian  ;  for,  however  they  may  boast  of  their  Derfect ion  tf.X  V  i        ' 
their  meditat  on,  and  tiieirevercisp^  vf.f  fhl.v  .;i!.f     P^"ec'on,  their  holiness, 

Mr.  Maguire  says,  that  there  is  no  sacrificing  priest-  and 
T  Y'u"  ''<=,"»'-<'''-«^''  "i'h  the  doctrine  of  his  church  he 
observed,  that  the  sacrifice  of  the  Eucharist  is  olfcred  in  a^ 
unboody  n,anner.     I  beg  to  remind  him  that  the  B  We  says! 

(rieb.  «,  2^.)     With  respect  to  transubstanliation,  I  beg  to 
read  you  an  extract  from  Gage's  Survey  of  the  West  hies 
Lon.  1665,  page  197  ;  formerly  a  priest  of  the  church  of  Rome: 

"One  day,  saving  mass  in  the  ciiief  church,  after  the  conserratinn  nf  fl.„ 

any  of  the  people  who  were  at  mass,  for  that  the  altar  was  hioh  bv  reason  of 
V  IZtfZi?  '■/'  ^"^  '^'  P^¥"  ^"  ^'"^'"'^    But  L   in  aVropened 
2,  t^  1  e  alfar  and  sawThr^r'  ""^P^^'^ived  my  God  stolen  away,  I  Zked 
•luuni  irieaicar  ana  saw  the  mouse  runninorawavwifh  it  •  •urUir.u^^        ai 

m  Ti    be'  hut  ch  d  ani  .1  r^^;^  ^'^^  '  ^°.'°^''  ^""^  ^''"  sacrament,  then  I 
thmi-'lU  wodd  hl^^  "1  '±'?K/"''-  ^y  ^'^^f^^^^^^^^,  which,  of  tlie  two.  I 
I  .  "'-'^'  ^"^'V'  """>«  man  the  iiaonrof  the  InoniRitinn  _ 

Whereupon,  not  knowing  what  the  people  had  8?en,  I    urned  ,3  seKnto 
them,  and  called  them  unto  the  altar,  Ld  told  them  plain ^Zt  whilst  I  w« 


THE    PROTESTANT    CHURCHES. 


289 


in  my  memento  prnyers  and  meclitatioms,  a  tnnnse  hud.  carried  away  the 
sacraniont;  and  thut  1  knew  not  what  to  do,  iink'ss  tli<y  would  help  inc  to 
find  it  out  again.  Tlie  people  called  a  priest  that  was  al  hand,  who  ))icaently 
brought  in  more  of  hiy  coat;  and,  as  if'thuir  God  i)y  tins  had  been  catiii  up, 
they  presK-ntly  prepared  to  find  out  the  tliief,  aa  if  they  would  eat  up  the 
mouse  that  hitd  so  assaulted  and  abused  their  God.  'ihev  lighted  candles 
and  torches  to  find  out  the  malefactor  in  his  secret  and  i)iddeii  places  of  the 
wall ;  and  after  much  searching  and  enquiry  for  the  sacrileu,ious  beast,  they 
found  at  last  in  a  hole  of  the  wall,  the  sacrament,  halt  eaten  up,  which,  with 
great  joy,  they  tooJi  out ;  and,  as  if  the  ark  had  been  brought  again  from  the 
Philistines  to  the  Israelites,  so  they  rejoiced  for  thrir  new-fotnid  God,  whom, 
with  many  people  now  resorted  to  the  church,  with  many  lights  of  cundha 
and  torclies,  with  joyful  and  solemn  music  they  carried  about  the  church  in 
procession.  Myacll  was  present  upon  my  knees,  shaking  and  qnivtring  for 
what  might  be  done  unto  me,  and  cxpcctmg  my  doom  and  judgment;  and 
as  tlie  sacrament  passed  by  me,  I  observed  in  it  the  marks  and  signs  of  the 
teeth  of  the  mouse,  as  tliey  are  to  be  seen  in  a  piece  of  cheese  gnawn  and 
eaten  by  it. 

♦'  This  struck  me  with  such  horror,  that  I  cared  not  at  that  present  moment 
whether  I  had  been  torn  in  a  thousand  pieces,  for  denying  publicly  that 
monsc-caten  God ;  I  called  to  my  best  memory  all  philosophy  concerning 
substance  and  accident,  and  resolved  within  myself  that  what  1  saw  gnawn, 
was  not  an  accident,  but  some  real  substance,  eaten  and  devoured  by  that 
vermin,  which  certainly  was  fed  and  nourished  by  what  it  had  eaten  ;  and 
philosophy  well  teacheth,  "substantia  >  >!  i  (non  accidentis)  convertitur  in 
substantiam  aliti:"  the  substance  {not  tiie  accident  of  the  food  or  meal)  is  con- 
verted or  turned  into  the  substance  of  the  thing  fed  by  it  and  alimented.  Now, 
here  I  knew  that  this  mouse  had  fed  upon  some  substance,  or  else  how  coulu 
the  marks  of  the  teeth  so  plainly  appear  ?  But  no  Papist  will  be  willing  tc 
answer  that  it  fed  on  the  substance  of  Christ's  body — ergo,  by  good  conse- 
quence it  follows,  that  it  fed  upon  the  substance  of  bread  ;  and  so  transub- 
stantiation  here,  in  my  judgment,  was  confuted  by  a  mouse;  which  moan 
and  base  creature  God  chose  to  convince  me  of  my  former  errors,  and  made 
me  now  resolve  upon  what  many  years  before  I  had  doubted,  that  certainly 
the  point  of  transubstantiation,  taught  by  the  church  of  Rome,  is  most  dam- 
nable and  erroneous;  for,  besides  what  before,  I  observed,  it  contradicteth 
the  philosophical  axiom  teaching  that  "duo  contradictoria  non  possint  simul 
et  semel  de  eodem  verificari,"  two  contradictories  cannot  at  once  and  at  the  self 
same  lime  be  said  and  verified  of  the  same  thing;  but  here  it  was  so ;  for  here 
in  Roniif  s  judgment  and  opinion,  Christ's  body  was  gnawn  and  eaten,  and 
at  the  same  time  the  same  body,  in  another  place,  and  upon  another  altar,  in 
the  hands  of  another  priest,  was  not  eaten  and  gnawn ;  therefore  here  are 
two  contradictories  verilicd  of  the  same  body  of  Christ— to  wit,  it  was  eaten 
and  gnawn,  and  it  was  not  eaten  and  gnawn.  These  impressions  at  that 
time  were  so  great  in  me,  that  I  resolved'within  myself  that  bread  really  and 
truly  was  eaten  upon  that  altar,  and  by  no  means  Christ's  glorious  body 
which  is  in  heaven,  and  cannot'  be  upon  earth  subject  to  the  hunger  or  vio 
lence  of  a  creature," 

From  the  circumstance  which  I  now  read,  we  can  clearly  see 
that  transubstantiation  has  no  foundation  in  fact. 

In  the  next  place,  permit  me  to  remark,  if  a  church  be  an- 
swerable for  all  who  break  from  her  communion,  then  is  the 
church  of  Rome  answerable,  upon  her  own  showing,  for  the 
various  heresies  which  have  from  time  to  time  existed.  She 
will  not  perhaps  assent  to  this  doctrine  ;  why  therefore  should 
she  charge  any  Protestant  comnaunion  with  the  faults  of  those 


284 


THE    WANT    OF    UNITY    OP 


who  depart  out  of  it  1  If  the  mother  be  not  anuwerable  fo»  the 
brood  which  leave  her,  then  no  Protestant  church  is  answerable 
but  for  those  within  its  pale. 

Upon  the  authority  of  J.  K.  L.  it  is  evident  that  there  are 
difterences  in  the  church  of  Rome.  Scarcely  had  he  entered  a 
foreign  university  for  the  completion  of  his  studies,  when  he 
himself  informs  us,  that  he — 

"Found  himself  surrounded  by'the  disciples  or  ndmirers  of  D'AIenibert, 
Rossean,  and  Voltaire;  lliat  ho  frcquentlj[  traversed  in  company  with  tlieni 
tho  halls  of  the  Inquisition,  and  discussed  in  the  area  of  the  holy  oflice  those 
argi'inents  and  sophisms,  for  the  suppression  of  which  this  awful  tribunal  was 
ostensibly  employed ;  and  that  at  that  time,  the  ardour  of  youth,  the  genius  of 
the  place,  the  spirit  of  the  times,  as  well  as  the  examples  of  his  companions, 
prompted  hiln  to  inquire  into  all  things,  and  to  deliberate,  whether  he  sliould 
take  his  station  among  the  infidels,  or  remain  attached  to  Christianity." 
Letters  on  the  State  of  Ireland,  by  J.  K.  L.  1825,  p.  65. 

Such  is  the  authority  from  J.  K.  L.  I  assert,  that  the  church 
of  Rome  is  divided  as  to  a  standard  Bible.  The  council  of 
Trent  gave  its  opinion,  and  pronounced  its  imprimatur,  on  an 
edition  of  the  Vulgate,  be/ore  it  was  published  !  "  Qunm  emen- 
datissime  imprimatur,"  are  the  words  of  the  council.  Tho 
expression,  "  quam  emendatissime,"  "  as  correct  as  possible,^'' 
impUes  the  inability  of  the  church  of  Rome  to  furnish  an  infalli- 
ble edition.  I  asserted  that  the  Sixtine  and  Clementine  editions 
differed  in  two  thousand  places.  Mr.  Maguire  says  that  he  has 
a  copy  of  the  Sixtine  Bible.  I  again  call  upon  him  to  produce 
it.  I  shall  now  read  to  you  an  extract,  in  order  to  show  that  he 
will  find  great  difficulty  in  producing  a  copy  : 

"Biblia  Sacra,  Vulgata  Edit.  Sixli  F,  jussu  recognita  atque  edila  Rom. 
typis  Vatic,  fol.  This  is  the  remarkable  edition  of  Sixtus  V,  suppressed  by 
his  successor  Clement  VlII,  who  reprinted  it  in  1592  more  correctly.  Tins 
has  corrections  pasted  over  it  in  great  abundance :  and  nothing  but  its  great 
rarity  makes  it  bring  any  price.  This  celebrated  and  scarce  cditioii  of  the 
Bible  is  called  Stx<us /Ae  Fi/lA's,  having  been  translated  and  printed  under 
tho  direction  of  that  pontiff.  As  soon  as  it  appeared,  it  made  a  considerable 
noise  in  the  church  ;  but  on  account  of  the  many  alterations  from  the  ordi- 
nary text,  it  was  suppressed  and  proscribed  after  the  death  of  Sixtus.  The 
Duke  of  Grafton  purchased  one  on  large  paper,  at  Mr.  Paris's  sale,  for  64/. 
5s.  Od. — (Dr.  Adam  Clarke's  Bibliographical  Dietionary,  vol.  i,  p.  202.) 

Let  Mr.  Maguire  now  produce  his  Sixtine  Bible. 

Divisions  exist  in  the  church  of  Rome,  as  to  the  extent  of 
the  temporal  power  of  the  Pope.  On  this  subject  Bellarmine 
tells  us — 

"There  are  three  opinions.  First,  that  the  Pope,  by  divine  right,  has  an 
unlimited  power  (plenissimam  potestatemy  over  the  whole  world  in  political 
as  well  as  .icclesjikstica!  matters,  A  second  opinion  (which  he  calls  a  heresy, 
rathei'  tlian  an  oiiiiiion)  is  in  the  opposite  extreme  ;  that  tlie  Pope  i)iis  nnt  hv 
divine  ri^ht,  any  temporal  power;  nor  can  in  anyway  command  s«ular 
princes,  much  less  depose  them,  even  though  they  may  deserve  to  be  otiier- 
wise  deposed :  nay,  that  it  is  contrary  to  the  lav\r  of  God  that  the  spiritual 


THE    PROTESTANT    CHURCHES. 


285 


and  temporal  swords  be  both  committed  to  the  same  hand.  The  third 
opinion  lies  between  the  two  former,  and  is  commonly  held  by  Catholic  divines; 
namely,  tlmt  the  Pope,  as  Pope,  bus  not  directly  and  immediately  any  tem- 

Eoral,  but  only  u  spiritual  power;  nevertheless,  that  by  reason  of  the  spiritudf 
e  has  at  least  indirectly,  a  certain  potoer,  and  thai  supreme  in  temporals.''^ — De 
Rom.  Pont  I.  iv,  c.  5.  §  15. 

The  council  of  Lyons  maintained  the  right  of  the  Pope  to 
depose  princes.  If  I  were  a  Roman  Catholic,  and  were  anxious 
to  know  whether  the  Pope  possessed  that  right,  although  if  a 
Trans-alpine,  I  must  believe  the  doctrine,  how  can  I  reconcile 
it  with  the  declaration  of  the  Apostle  t 

•»  He  that  resisteth  the  power,  resistcth  the  ordinance  of  God ;  and  they 
that  resist,  purchase  to  themselves  damnation ;  for  princes  are  not  a  terror  to 
the  good  work  but  to  the  evil." — Rom.  xiii,  1,  2,  3. 

Delahogue  endeavours  to  get  out  of  difficulties  of  this  nature, 
by  saying, 

"  The  church  wished  to  define  nothing  concerning  the  celebrated  contro- 
versy between  the  French  and  Italian  churches,  as  is  evident  from  those 
things  which  were  done  in  the  council  of  Trent,  and  from  what  we  shall 
mention  in  the  article  concerning  the  prerogatives  of  the  Roman  pontiff 
Therefore  neither  of  these  definitions  is  sufficiently  clear  to  demand  assent: 
hence  different  opinions  concerning  this  question  do  not  militate  against  unity 
of  doctrine,  which  consists  in  this,  that  all  doctrines  are  assented  to,  which 
have  been  clearly  defined  by  a  council  assuredly  general." — p.  51.  certo 
oecumenica. 

So  that  a  man  is  left  in  doubt  on  such  momentous  points,  by 
an  infallible  church,  she  not  having  defined  the  matter  with 
sufficient  clearness :  a  man  therefore  may  maintain  opinions 
diffijrent  from  those  of  others  without  any  breach  of  unity. 
Upon  the  authority  of  Dr.  Doyle,  there  is  no  standard  as  to 
doctrine  in  the  church  of  Rome.  In  his  examination  on  oath 
before  the  House  of  Lords,  p.  602,  he  observes, 

"  Besides  the  articles  enumerated  in  the  creed  of  Pius  IV,  there  are  others 
to  be  received  as  of  faith.  These  are  defined. in  the  sacred  canons  of  which 
some  are  received  entire,  some  in  part,  and  of  which  no  account  can  be  obtained 
from  the  formularies  to  which  the  Roman  Catholic  bishops  have  referred  as 
authentic." 

Dr.  Doyle  here  states  that  some  of  ihe  sacred  canons  are  -to 
be  received  entire,  some  in  part.  Who  then  is  to  decide,  what 
canons  are  to  be  received,  and  what  rejected  ?  How,  I  would 
ask,  is  the  ignorant  peasant  to  decide?  Is  he  to  go  to  his  priest  I 
The  matter,  in  truth,  resolves  itself  into  this,  that  the  priest  is 
the  infallible  organ  of  the  church  in  the  estimation  of  the  people. 
The  differences  in  the  church  of  Rome  are  also  great  as  to 
councils.  The.  French  church  receives  the  council  of  Con- 
stance in  tolo^  others  do  not.  Bellarmine  gives  us  the  varieties 
of  opinion  as  to  general  councils.  He  furnishes  a  list  of  gent  nil 
councils,  partly  confirmed  and  partly  rejected ;  (De  Concilii.- 
1.  i,  c.  6.)  and  (in  c.  v.  and  de  Rom.  Pont.  1.  iv,  c.  11,)  he  says 


ffV, 


286 


THE    WANT    OP    UNITY    Dr 


that  those  councils  allovvrd  to  be  general  were  niurrd  bv  th. 
interpolations  of  heretic.  The  council  of  Husil  once  oecu.r 
meal,  afterwards  became,  we  are  told,  a  schismatical  conve.  ti 
cle.-.(Bellarmine  de  Eccl.  Mil.  c.  16.)  U  there  then  r^J 
standard  of  faith  to  be  found  in  that  church  in  which  such  doubts 
exist,  as  to  its  councils  and  canons. 

The  council  of  Constance,  the  Pope's  legale  concurring 
decreed  at  u  counc.l  was  above  the  Pope  -(B-ellarm.  de  Ko.^' 
I'ont.  1  11,  c.  11  )  Thut  of  Coifstance  deposed  three  Popes 
and  set  up  another ;  while  the  council  of  Florence  and  TrenJ 
decreed,  that  the  Pope  is  above  a  council.  Here  we  have 
council  against  council.  He  has  not  informed  us,  M'hat  are  the 
characteristics  ol  a  general  council.  Is  it  the  orthodoxy  of  the 
doctrine  which  is  to  characterize  a  council,  or  is  it  the  council 
which  IS  to  characterize  the  doctrine  ?  If  the  former,  why  s^uld 
the  council  ot  Tyre  be  rejected,  which  was  summoned  by  ho 
same  authority  as  that  of  Nice  1  If  the  latter,  who  is  to  dec  de 
upon  the  characteristics  of  a  general  council  ? 

Thus  I  have  gone  in  spme  degree  over  the  same  ground  of 

v^r.^  inniVrrr^  the  second  day;   by  which  I  showed 
you  that   infallibility  does  not  exist  in  the  church  of  Rome 
&ome  of  the  arguments  which  destroy  its  claim  to  infallibility 
of 't  vnn^'  h ''?"■"  '!f  P^-f ^^"f'*'"^  t«  "n'ty.     The  first  council 

othe^r  Th  fir?."  '^''"^•^^  ^y  "T"-  '^^^  ^^'^  Lateran  by 
others.  Ihe  fifth  council,  assembled  at  Constantinoole  was 
held  ^n  defiance  of  Pope  Vigilius;  yet  it  has  been  iSed  b, 
bis  successors;  and  in  fine  throughout  "the  church"  as  m 
oecumenical  council  Vide  Baron,  in  Justiniano  et  Vigilio, 
torn.  7,  et  Sirmund.  Prtefat.  in  Secund. 

hrimff^''  ^^t?"''^  T'^  ^"".^^^  point-let  him,  if  he  please, 

tici  1  iTl  ^l^^^^V^"'  °^  """*"'  ^"^  ^>«  «^«"««  about  fana- 
tici^ ,  but  let  him  also  answer  my  questions,  why  councils 
have  been  against  councils  ?  and  how  his  church  can  escape  the 
anathema  which  the  council  of  Ephesus  pronounced  on  any 
who  should  add  to  the  Nicene  confession  of  faith  ? 

Mr   MAGU1RE.--I  called  upon  my  friend  Mr.  Pope  to  prove 

in  nnn'^  "  ^  f  ^'"^wu  t^''""  '"  ^"^'P'^''^  ^^^^ween  essentials 
and  non-essentials.  What  he  has  adduced  from  St.  Paul  to  the 
l>onnthmns  makes  against  him.  St.  Paul  rebukes  the  Corin- 
thians  because  some  amongst  them  said  they  were  of  Paul, 
others  ot  Cephas,  others  of  Apollos,  and  others  of  Christ ;  and 
ne  condemns  their  indulging  in  such  frivolous  contests.  But 
taith,  morality,  and  discipline  had  not  been  violated,  and  it  is 
v«ry,oolishlo  bring  this  text  forward  as  a  proof  that  differendla 
were  allowed  to  exist.     St.  Paul  on  all  occasions  insisted  upon 


THE    PROTESTANT    CHURCHES. 


287 


the  necessity  of  charity  ;  he  tells  us  himself,  that  if  he  possessed 
faith  sufficient  to  move  moiuitiiins — that  is,  a  faith  of  the  strongest 
description — and  had  not  charity,  it  would  proHt  him  nothing;. 
In  this  instance  the  Corinthians  were  guilty  of  a  brcjich  ol'charity, 
not  of  faith  or  discipline ;  they  were  making  contentions  and 
divisions  as  to  the  superior  preaching  of  Paul  or  of  Cephas,  and 
St.  Paul  calls  upon  them  equally  to  give  up  such  frivolous  con- 
tentions, and  to  live  in  charity.  This  text,  ''"•♦ugh  quoted  by 
Mr.  Pope,  obviously  makes  against  him,  for  here  we  tind  the 
Corinthians  condemned  for  differences  which  did  not  involve 
matters  of  faith,  morality,  or  discipline. 

The  arguments  adduced  by  Mr.  Pope  against  my  church,  are 
founded  upon  a  great  misconception  of  her  doctrines.  He  has 
throughout  manifested  a  surprising  ignorance  of  her  real  tenets. 
He  has  resorted  to  a  negative  argument  to  prove  a  positive  lact. 
Because  St.  Paul,  in  his  epistle  to  the  Romans  does  not  speak 
of  Peter,  therefore  Peter  was  never  at  Rome.  Because  St. 
Paul  wrote  an  epistle  to  the  Romans  relative  to  the  discharge 
pf  their  moral  and  spiritual  duties,  and  helped  Peter  in  his  mis- 
sion, therefore  St.  Peter  was  not  the  successor  of  Jesus  Christ 
upon  earth. — A  notable  conclusion  truly ! 

I  affirm  that  our  Saviour  appointing  a  visible  head  for  his 
church  upon  earth,  acted  in  nowise  derogatory  to  his  heavenly 
character,  but  did  that  which  was  worthy  of  divine  wisdom. 
My  friend,  by  negative  arguments,  seeks  to  deprive  us  of  a 
visible  head — now  Catholics  acknowledge  the  Pope  to  be  the 
successor  of  St.  Peter,  the  visible  head  of  the  church  on  earth, 
and  the  agent  and  instrument  of  the  invisible  head,  Jesus  Christ, 
who  is  heaven.  You  are  to  decide  whether  you  will  believe  the 
holy  Fathers,  or  my  friend  Mr.  Pope — ybu  must  reject  either 
one  or  other,  for  they  are  directly  opposed.  Mr.  Pope  has 
mode  a  quotatioo  from  Genebrardus.  1  affirm  that  if  the  context 
of  the  author  be  examined,  it  will  not  be  found  to  prove  any 
thing  against  Catholic  doctrine.  Mr.  Pope  seeks  to  establish 
the  fact  of  disunion  in  the  church  by  a  reference  to  the  battles 
amongst  the  Jesuits  and  Dominicans  on  the  subject  of  the  Con- 
ception. With  regard  to  every  thing  which  has  not  been  defined 
by  the  Catholic  church,  every  Catholic  is  at  liberty  to  entertain 
his  private  opinions  ;  the  church  has  not  thought  proper  to  define 
any  thing  but  what  is  necessary  for  the  preservation  of  the  de- 
posit of  faith.  Mr.  Pope  recurs  to  the  argument  relative  to  the 
sacrificing  priest.  I  have  already  said,  that  taking  the  words  in 
the  strict  and  rigorous  sense,  Christ  can  alone  be  called  the 


rigorous 

-  J I  •         J.  i  V 


fiituro.rum 


bonorum.     Christ  himself  is  both  the  priest  and  the  victim,  or 
as  St.  Augustin  has  it,  he  is  the  priest  himself  offering,  and 


288 


THE    WANT    OP    UNITY    OP 


himself  the  viclm,.  The  priest  pronounces  the  words  •  Chr!«. 
pertonns  the  action,  therefore  the  priest  himself  does  n«tM 
«ubstanl.ate.  With  regard  to  Coilunbanus.  I  deny  hat  t  is  ^o" 
bo  quoted  on  this  subject  as  an  authority  ag«inst^^Ca,holc 
church.  H.S  lucubrations  on  this  8ul,jec^  have  no  be"  at^ 
proved  of.  It  .s  remarkable,  that  Mr.  Pope  quotes  as  cl  ho t 
iHstorians  those  only  who  have  risen  in  onnositio .  to  fh; 
nised  and  lawful  authority  of  the  churchT  '  "'^S" 

r  now  come  to  the  n.an  who  was  converted  by  the  mouse 
What  a  powerful  argument  against  the  doctrine  of  transrstan 
lat.on  I     Mr.  Pope  i.nagines  that  he  has  caught  me  in  n    ,0  >  "' 
trap,  but  I  will  show  that  /  can  squeeze  nfy  erout  ofT    l" 
worship  a  Saviour,  who  suffered  himself  to  be  spat  ,ln  and  fl 
be  scoHed  at.     In  his  divine  humility  he  endured  all  and  woull 
no  tretahateupon  his  enemies.     Il^vas  treated  a  ^  common 
malelactor-he  was  crucified  on  the  cross  between  two  thieved 
he  was  covered  wah  every  species  of  indignity  and  con tumeV 
yet  he  prayed  to  his  heavenly  Father  to  forgive  his  eneretr' 
they  knew  not  what  they  did.     He  was  a  scandal  Zhelil 
and  a  folly  to  the  Gentiles.     The  indignities  which  our  Savi2 
suffered  from  the  Jews,  should  be  an  argument  accordinTtn 
the  prmcplesof  Mr  Pope,  against  the  divh^trof  he   led  "^^^ 
y-an  argument  which  has  been  plausibly  put  forward   both ^v 
Jews  and  Gentdes.     He  says,  the  church  of  Rome  L  ana  wl-rZ 
Si'  7u\  ^u'^''T     ^^'y  *^^^  ^'^^  ^'^  adopted  chifdrer  "o 
doubt  but  they  abused  their  right-they  rejected  her  au  ho  i  v 
and  she  ban.shed  them  from  her  on  account  of  their  LandS 
conduct,  as  rebellious  and  unnatural  children.     tLv  m-e  ^^^^^^^^^ 

th^e  jr e'"- "'  "'^  ^^^'  ^'^  ^••'^ ''  ^-'^  -« d-vL'd  •: 

ft 

I  dely  my  friend  to  point  out  any  substantive  error  in  the  Six- 

were  made  in  the  Clemeutine  edition.     The  council  of  Trent 
commancled  that  a  copy  should  be  made  out  guam  emendatissn^, 
Ln  eftunt":r:  "°^'»"g -^^^antially  erroLous  in  the  eZ 
hen  extant,  yet  ,t  required  many  verbal  emendations  :  accord- 
mgly,  as  he  ought  Clement  had  a  pure  and  correct  copy  of   he 

libdity,  but  I  shall  not  be  drawn.by  such  a  manoeuvre  from  the 
subjec  before  us  The  doctrine  of  the  priest  may  be  nfa  il 
true,  although  he  himself  may  be  very  fallible.     The  priest  i  the 

the  Catholic  church  ;  and  I  here  publicly  assure  you,  that  if  a 

pru^st  bro.u^hed  any  doctrine  contrary  to  that  church,  when  preach- 

iroi..  n„,  a.car..  ihe  puupie  wouiu  close  their  ears  against  the 

new  doctrine,  and  either  turn   him  out  of  the   chapelTreUre 


THE    FROTtSTANT    CHURCHES. 


£89 


themselves.  Mr.  Pope  has  ngain  alluded  to  the  generul  coun- 
cils, nnd  has  endeavoured  to  raise  some  cavilling  objections  with 
respect  to  the  council  of  Ilivsil.  Though  that  council  had  been 
lawfully  convened,  yet,  when  cifjhty-nino  Arian  bishops  wera 
introduced  by  the  Emperor,  the  Catholic  bishops  loft  the  asaorn- 
bly,  and  refused  to  sit  in  council  with  the  heretics.  This  is  the 
council,  forsooth,  which  Mr.  Pope  quotes  against  me  !  [  already 
told  you,  that  in  the  commencenient  the  council  was  regularly 
convened,  and  therefore  legitimate.  Here  Jies  the  quibble  of 
iny  ingenious  friend.  But  the  junta  of  Arian  bishops  created 
disgust  and  alarm  in  the  minds  of  the  orthodox  bishops,  and  they 
accordingly  quitted  the  heretical  assembly.  I  have  h.ere  a  list 
which  I  shall  now  read  to  you,  containing  an  enumeration  of  the 
various  Protestant  sectarians : 

"  LuUmranu.Calvinists,  Agricoliflts,  Anabaptists,  Re-boptizers,  Storkitea, 
Carlostadians,  the  three  latter  banished  from  Witteinberg  by  Luther  for  heresy, 
Muncer  (executed  for  rebellion  ;  7000  Anabaptists  killed  :)  Adamites,  Apou- 
tolics,  Taciturns,  Perfects,  Innocents,  Libertines, Sabattarians,  Clancularians, 
Manifestarians,  Weepers,  Rejoicers,  Indiffcrents,  Sanguinarians,  Antiina- 
n»na  (a  sect  of  Anabaptists;)  Anidronicans,  Antitrinitarians,  Bacularians 
(a  sect  of  Anabaptists,  who  deemed  it  a  crime  to  have  any  other  weapon 
than  a  stall';)  Puritans,  (a  sect  of  rigid  Calvinists,  that  indulged  in  varioua 
absurdities  ;  some  have  killed  cats  for^atching  mice  on  a  Sunday,  but  scru- 
pulously deferred  the  execution  till  Monday;  others  have  knocked  out  the 
heads  of  their  barrels  of  beer  for  working  on  a  Sunday,  &c,  &c, ;)  auakcrs, 
Rustics,  Insurrectionists,  Sandemanians,  by  John  Glass  — Kiss-of-charity 
boys.  Love-feasts,  Seceders,  Shakers,  Socinians,  Southcottians,  Swedenbor- 
gians,  or  New  Jeruaalemites,  Theophilanthropists,  headed  by  Tom  Paine, 
Universalists,  or  Salvation  every  where,  Ubiquitarians,  Zuinglians,  Muggle- 
tonians.  New-lights,  Seekers,  Armenians,  David-Georgians,  tlieir  autlior^pro- 
claimed  himself  the  Measiah,  Tunkers  (not  Tinkers,)  they  deny  eternal 
punishment,  Episcopalians,  Familists,  or  Family  of  Lojfe,  their  author  held 
himself  above  Christ,  Fifth-monarchy-men,  Illuminati,  Inspired  boys,  Inde- 
pendents, Infernalians,  held  Jesus  went  to  hell  and  was  tormented  there, 
Johnsonians,  deny  the  Trinity  and  pre-existenco  of  Christ,  Jumpers,  Groan- 
ers.  Laughers,  Latitudinarians,  Methodists,  Ilobinsonians,Browni6t8,  Ranters, 
Baptists,  Pedobaptists,  cum  multus  aliis." 

Here  we  find  tinkers  and  cobblers,  and  other  such  persons, 
setting  up  as  the  preachers  of  the  word  of  God.  Every  one  of 
those  sects  contends  bitterly  against  the  principles  of  the  others 
and  all  of  them  diflTer  more  from  each  other  than  we  do  from  the 
church  of  England. 

Mr.  Pope  has  retailed  to  you  a  blasphemous  story  relative  to 
the  blessed  Eucharist,  upon  the  credit  of  an  apostate  priest.  I 
think  it  quite  unworthy  of  a  formal  reply.  I  shall  merely  give 
you  the  following  story  by  way  of  antithesis— it  describes  pretty 
accurarely  the  frantic  fits  produced  by  the  imaginary  workings 
of  a  certain  spirit  upon  the  imagination,  highly  sublimated  with 
the  pride  and  self-importance  of  private  judgment  The  story 
IS  related  of  a  pious  Puritan,  who,  in  the  presence  of  our  traveller, 

2§  , 


:ii 


290 


THE  WANT    or    UNITY    OF 


had  executed  holy  justice  on  his  favourite  cat  for  an  impioui 
violation  of  the  Sabbath — 

Vcni  Bnnhnry,  oh!  profunum! 

Ubi  viclo  Puritunum 

Ft'lem  Ihcicritcm  furoni  v  ■ 

Cluia  Sabbato  stravit  murcm. 

Arrived  at  Bniibury,  oh !  prorane  I 

I  there  beheld  a  Puritan, 

In  pious  rage  hang  \\\,  torn  cul 

For  catching  on  Lord'a  day  a  rat 

I  shall  now  read  to  you  an  extract  from  Dudithius,  a  learned 
Protestant  divine,  in  his  epistle  to  iJeza : 

"What  sort  of  people  are  our  Protestants,  8tru^olin£;to  and  fro,  and  carried 
about  with  every  wind  of  doctrine,  Bomctimes  to  this  side,  sometimes  to  that  ? 
You  may,  perhaps,  know  what  their  sentiments  in  matters  of  religion  are  to- 
day :  but  you  can  never  certainly  tell  what  they  will  be  to-morrow.  In  what 
article  of  religion  do  those  tinirches  agree  which  have  cast  ofl*  the  bishop  of 
Rome  ?  Examine  all  from  top  to  bottom,  and  you  will  scarce  find  one  tliinw 
affirmed  by  one,  which  was  not  immediately  condemned  by  another  fo° 
wicked  doctrine." 

The  same  confusion  of  opinions  was  described  by  an  English 
Protestant,  the  learned  Dr.  Walton,  about  the  middle  of°last 
century,  in  his  preface  to  his  Polyglott,  where  he  says — 

"  Aristarchus  heretofore  could  scarce  find  seven  wise  men  in  Greece  ;  but 
with  us,  scarce  are  to  be  (bund  so  many  idiots.  For  all  arc  doctors,  nl'l  urc 
divinely  learned  ;  there  is  not  so  much  as  the  meanest  fanatic  or  jaekpuddin-T, 
who  docs  not  give  you  his  own  dreams  for  the  word  of  (Sod.  Thebottoniicss 
pit.Knems  to  have  been  set  open,  from  whence  a  smoke  has  arisen  which  has 
ddikened  the  heavens  and  the  stars,  and  locusts  have  come  out  with  sliiii;9,a 
numerous  raeo  of  sectaries  and  heretics,  who  have  renewed  all  the  onncnt 
heresies,  and  invented  many  monstrous  opinions  of  their  own.  These  liave 
filled  our  cities,  villages,  camps,  houses,  nay,  our  pulpits  too,  and  lead  the 
poor  deluded  people  Wilh  them  to  the  pit  Of  perdition." 

Such  is  the  opinion  of  Dr.  Walton,  who  will  not  be  considered 
a  light  authority  on  the  subject.  I  can  also  produce  another  ex- 
cellent Protestant  authority  to  the  same  effect:— no  less  than  that 
of  Baxter,  the  great  oracle  and  organ  of  the  sect  of  Puritans  :— 
"  He  who  is  out  of  the  church  is  without  the  teachins,  the  holy  worship, 
the  prayers  and  discipline  of  the  church  ;  and  is  out  of'the  way  where  the 
spirit  doth  come ;  and  out  of  the  society  which  Christ  is  related  to.  For  he 
IS  the  Saviour  of  the  body ;  and  if  once  wo  leave  his  hospital,  we  cannot 
expect  the  presence  and  help  of  the  physician.  Nor  will  he  bo  pilot  to  them 
that  leave  his  ship  ;  nor  captain  to  them  that  separate  from  his  army.  Out 
of  the  ark  there  is  nothing  Init  a  deluge;  and  no  place  of  rest,  or  safety  for 
hiu  soul." . 

In  1645,  the  collected  body  of  ministers  protested  solemnly 
against  the  toleration  of  sects  :  and  in  their  remonstrance  tliey 
•ay, 


*  _  J 

AilU 


"  Wo  detest  and  abhor  the  so-much-endeavoured  toleration." 
in  a  provincial  assembly,  ihey  denominate  schism 


•*  soul  poison," 


THE    PROTESTANT    CHURCHES. 


iOl 


In  another  provincial  meeritiMr  they  cnll  it  : 

•  rit^of  ?/fi. '"  "  "'"''7''"'"  '•»'''' ;  "  cup  of  poiHon  in  the  handi  of »  chUd  i 

•  city  of  rofiige  in  men's  consciencea  for  tlio  devil  to  fly  to."  * 

In  short,  thin,  compressed  into  one  word,  was  the  general  senti- 
mem     therefore  the  general  language  of  these  men  was,  that 

hcliism  18  a  d-mnable  sin,  and  wlmtsoever  ia  contrary  to  tlic  iro,n#.l  on« 
have  no  right,  and  tiieroforo  should  have  no  liberty."        ^  ^    ^     *"" 

Again,  I  have  the  authority  of  the  learned  Baylo  for  the 
destructive  and  rumous  consequences  of  schism  : 

vouVe^n  tlmn''i^7J''y'  ^^l  "^^  *'""  ^°"'^  P^^'^y  find  out  a  more  ffrie- 
VOU8  8111  than  is  that  of  rending  the  myst  ca  body  of  Jesus  Christ  •  nfthlt 
.pouao  which  he  has  purchss-d  at  the  expenseVf  his  own  £  !  o f  h^ 

.rid  ;'';rcti''r  ''T?r  'i  ^^i*  *h?  '-dsus  with  tZi  SofunSr 

«n  «l,  Inl?'  T  ^"^  *-'"I"*'  *^""  '"^•'«'  •'e  possibly  greater  than  to  rise 

hfrS?l  I "  ''?''*"^ '  to  defame  her  through  the  wofld  ;  and  to  makJ 
her  children,  when  they  can  doit,  rebel  against  her  ;  tear  the m  hv  thn.^anS! 
from  her  womb,  ,n  order  to  drag  them  to  °Urnal  yiam«  rand  nXlT  h 

against  God,  if  it  be  not  hero  ?  A  husband  who  loves  his  wife  an*d  i»^^« 

bvIL'^nT  ''"•  ""'^  °  f'^' ."•'!."''•  ^^''^i'^^"  '"'"«<>»•  rnoro  mortally  wounded 
h^  i^n  ^"'"'n"'«s  and  ibels  that  wo.ild  make  her  pass  for  a  prostitute  than 
ho  would  by  any  injuries  proclaimed  and  published  againsthiS  '    A'r,  Z 

5  anlh^r'T  "I'^'fr "'""''  ''•'"''Jf^^  """  '""•' ''«'-e  is  not^any  one?^ore  ..riev  ou. 
than  that  of  rebelling  agamst  his  lawful  floverei<m,  and  endeavo^^irin"nt  ?h! 
Sei:in\Ur''°  "'  many  provinces  as  he  can  to  I'llTh  "^ ''^'ow 
precisely  n  the  same  proportion  as  supernatural  interests  exceed  all  tPmno3 
interests,  just  so  does  the  church  of  Cl.rist  surpass  all  c  vilsocie  ies  ZKi 
consequence,  therefore,  is,  that  schism  in  the  church  eSsThe'ererf ni«- 
of  Its  crnninuhty,  the  guilt  of  all  other  acts  of  sedition  "  »''«  g'-««tnes. 

«h„..nT'"";.  ^'"^■'  ^/-  )^'-^')  '•«««  "«'  r^'^^""  ""erely  out  of  the  church      It 
Srv  7i^17"'"."-     ^'^.«'"°"^  those  who  profess  themselves  i'e  members 
very  little  a  tuchment  to  it  is  to1,e  found.     It  is,  moreover,  nios    scrio.TsI v  to 
be  famented,  that  very  many  of  those,  who  boast  the  war^t  attS  ent  o 
aln:^'"T'/'""'i  "r^'^''^'''  then/selves  the  knowledgTof  2  gospel    n' 

mflicted  on  the  unity  of  the  gospel  of  Jesus  Christ."  S^^^^^esi  mjury  is 

establishment  *'  ^^^  ^^"S^^ge   of  many  other  writers  of  the 

"The  establishment,  (said  one  of  its  most  rloqueut  prelates)  is  a  tree  thnt 
IS  shivei.ng  to  pieces  with  wedges  made  out  of  itself."  ^  '  '  "^** 

Dr.  Daubeney,  a  Protestant  divine,  speaking  of  the  Methodists, 

in^  themX,^  fnf  ''^  '^"°''""  •'  f^""-s"fficient  enthusiasts,  industriously  push- 
hn,J  !T  ^^  V"y  P^"'*"'  creeping  into  houses,  and  leading  cantiv^ 

Lany  ofl£nT'"^'?  """  T""^-  '^^""Sl'  to  be  led  by  them.  They^a  e! 
?:?"/„?'  ''^'."'0»  80  Iowa  descripuon.  as  tobeobli-ed  to  ...hBiii„f„  .L: 
main.3ior  their  names."  "  "  ' 

w^hiirn  ^^'^  T"'^^7  (observes  M.  Stykes)  vast  sums  of  money  are  gained  bv 
SnS,A.""?  P/od'gious  collections  are  annually  made  for  the^  slpSrt  of  Z 
Kinistcrs.    Inferior  poraoni,  aasuming  the  situation  of  teachers,  Le  le^ 


292 


THE    WANT    OF  \JNITT    OF 


of  the  multitude —Thus  in  the  worship  of  calves,  (1  Kings,  xii,  33)  the  priests 
were  made  of  th ;  lowest  of  the  people.  It  would  now  seem,  havmg  preach- 
ers of  all  sorts,  as  if  we  had  Moses'  wish ;  and  all  the  people  were  prophets 
—(Num.  xi,  28.) 

Dr.  Daubeney  informs  us,  that  there  was  a  seminary  in  Bath, 

"  In  which  boys  are  trained  for  preaching  ;  and  at  about  twelve  or  thirteen 
years  of  age,  when  considered  qualified  for  public  exhibition,  are  sent  to 
undertake  the  services  of  religion." 

Speaking  of  the  tiny  heroes  of  the  pulpit.  Dr.  Valpy  tells  us, 
that  one  of  them, 

"  A  lad  twelve  years  old,  went  about  the  country  preaching  extempore. 
He  became  popular,  and  was  much  admired  and  patronised." 

This  accounts,  at  once,  both  for  the  multitude  of  our  preach- 
ers, and  for  the  confusion  which  they  generate  ;— preaching  is 
now  a  very  profitable^  and  a  very  lazy  trade. 

"  Each  pioas  'prentice  freely  may  dispense 

Salvation  ;  licensed  now  for  eighteen  pence : 

And  should  devotion  tempt  him  from  his  awl, 

He'll  get  his  orders,  if  he  gels  his  caW'—Religio  CUrici. 

I  could  adduce  a  number  of  other  Protestant  authorities,  all 
condemning  in  the  most  positive  terms  the  disunion  which  exists 
in  the  Protestant  churches.  It  is  unanimously  admitted  by  all, 
that  they  have  no  fixed  and  common  principle  to  direct  them. 
Mr.  Pope  set  up  his  private  judgment,  and  would  have  every 
man  worship  it  as  an  idol.  He  contends  that  all  have  a  right  to 
exercise  their  private  judgment,  and  to  choose  what  religion  they 
please.  According  to  his  principles,  that  book  which  is  inspired 
of  God,  will  be  made  to  dictate  160  different  religions— the  spirit 
of  truth  will  be  changed  into  the  spirit  of  error.  Evory  wild 
fanatic  will  appeal  to  private  interpretation,  and  internal  illumin- 
ation. The  book  of  God  will  be  produced  to  support  the  most 
abominable  blasphemies,  and  real  religion  will  be  utterly 
destroyed.  It  was  that  devastating  principle  which  superinduced 
the  ruin  of  the  Protestant  religion  in  the  Protestant  churches  of 
Germany  and  France.  It  was  by  such  a  principle  that  the 
Episcopal  church  of  Scotland  was  pulled  down  ;  and  the  same 
principle  will  effect  shortly  similar  results  in  Ireland,  in  regard 
to  the  established  church,  if  it  meet  with  the  encouragement  it 
has  hitherto  received.  I  call  upon  the  bishops  of  the  established 
church  to  step  into  the  breach,  and  to  save  their  church  from 
utter  destruction.  If  they  do  not  oppose  this  principle— if  the 
Catholics  do  not  step  forward  and  perform  their  duty  in  counter- 
acting such  a  destructive  principle,  the  bishops  arid  parsons  of 
the  established  church  musf  soon  give  way  to  the  low,  ignorant, 
pettifogging,  self-sufficient  preachers  of  "  the  word."  1  his 
language  may  appear  strange  in  my  mouth :  but  I  should  rather 
fee  the  Protestant  established  church  continue,  than  that  it  should 


THE    PROTESTANT    CHURCHES. 


293 


be  overtur'^ed  by  such  mfin.  Tenets  hove  been  falsely  imputed 
to  the  Catholics,  which  they  have  frequently  and  publicly  denied. 
Our  articles  of  faith  have  been  publicly  defined  by  the  church  ; 
and  all  persons  who  are  willing  to  inquire,  can  easily  learn  what 
those  articles  are. 

Mr.  Pope  has  ridiculed  the  honest  man,  of  whom  Bellarmine 
speaks,  and  who,  when  asked  what  was  his  belief,  replied,  that 
he  believed  what  the  church  believed.      That  is  my  doctrine — 
I  bolieve  what  the  church  believe?-,  and  the  church  believes  what 
]  believe.      I  have  been  long  looking  for  the  particular  opinions 
which  constitute  the  rule  of  faith  professed  by  my  friend— but 
he  has  abstained  from  any  thing  of  the  kind.     He  could  not 
prove,  that  any  three  bcoks  of  the  Old  or  New  Testament  are 
absolutely  inspired,  unless,  indeed,  we  admit  the  authority  of  his 
internal  evidence.     According  to  him,  that  internal  evidence  is  a 
meridian  sun,  which  illuminates  the  sacred  volume.      If  so— it 
is  strange,  that  though  such  a  powerful  light  should  be  in  exist- 
ence, so  many  should  be  involved  in  darkness,  and  that  there 
should  have  been  millions  of  Catholics,  who,  for  1800  years, 
could  never  discover  this  light,  which,  according  to  Mr.  Pope, 
shines  forth  with  such  resplendent  lusture.     But  it  is  but  an  airy 
phantom — a  wandering  meteor  which  leads  not  to  truth,  but  to 
doubt  and  error.     It  is'the  production  of  heated  and  enthusiastic 
imaginations.     The  ancient  heretics  laid  no  claim  to  internal 
evidence — ihey  denied  its  existence.  They  wanted  that  bonowed 
light  which  illumines  the  Evangelizers  of  the  present  day.      If 
this  internal  evidence  be  so  plain  and  discernable,  as  Mr.  Pope 
would  have  us  believe,  why  was  it  not  claimed  by  the  ancient 
heretics— why  did  so  many  millions  remain  so  unconscious  of  its 
existence,  and  why  did  it  continue  so  long  hidden  and  obscured, 
as  it  were  by  a  cloud,  until  the  noon-day  of  evangelical  reformation 
had  arrived  1     How  could  all  this  happen,  if  this  light  shine  forth 
directing  to  that  city,  which  is  built  upon  a  mountain,  and  which 
can  be  seen  by  all  men  1 

Mr.  Pope.— Gentlemen,  I  have  already  referred  to  the  epistle 
to  the  Romans,  to  prove  the  distinction  between  fundamental 
and  non-fundamental  doctrines.  I  admit  the  evil  of  exalting  one 
man  above  another  by  saying'  "  I  am  of  Paul,  and  I  of  A  polios," 
and  we  charge  the  church  of  Rome  with  saying,  "  I  am  of 
Cephas,"  or  Peter,  though  forbidden  by  St.  Paul. 

"  Whereas  there  is  among  you  envying  and  contention,  are  you  not  carna 
and  walk  according  to  man  /  For  while  one  saith,  I  indeed  am  of  Paul ;  unc 
another,  I  am  ol  Apoilos  ;  are  you  not  men  /     Vviiul  then  is  Apoiio=    -"■- 
wliat  is  Paul  ?     The  ministers  of  llmi  wliom  you  have  beheved  ; 
every  one  as  the  Lord  hath  given." — 1  Cor.  iii,  3,  4.  5. 

25* 


nd 
to 


294 


THE    WANT    OP    UNITY   OP. 


the  argument  about  the  Deists,  I  nnnenl  to  m»„  .ff  i  '' '° 

that  objection  has  not  been  ans'vS     TblRS  "'"■""" 
the  Rubric  de  Defec.ihus.  cijr  m1.  Oc^Sif  TT'  "' 

^;:!:r  oV  hT'^LT  '"Vbei'tcir"^''  -^  »«-^"  '"«'-!*» 

.0  that  par.  7  aid  Rubrfc  As  ,r,be  """\  ''""r''"  '""•""™ 
observe';  that  ,„e  Pr^J^stams  rte  °.  tuTrfl';  "??;  f""'^ 
of  Rome  has  done  the  sam..      \Vk        ^  .^   ^ "®  church 

Catholics  at  .his  day.  ""^  ""''  °"'°P"'<'  ''J'  R»"'«n 

w.^h;pT;tira'of°ch'[LT,b:ff"^'  -v"^  ""-■'  ^"^ 

on  earff.  fu.  only  fn^t  ^d?:^;:!!^^^"";^"^*'^  ?;-?"' 
anathematizes  all  who  assert  thaf  Ph.;  *  '^^    •         ^'  "'''" 

as  to  his  human  nat^.re      L  n't    hi*. ^^^  T'  J'^^'"'"scribed 
against  the  church  of  another?  '  '^''  '*^"'"^  °^  «"^  «g^ 

ecdi;:^[i?^::;r\,::;f  S\"^^^       .«od  ^.cit 

difference  of  opinion  exnressS'  fL  u'l  ^  '''*''^  *^^«'^  '"^ 
discussion  at  cXvv  a  Kom.n Vn  i""""^  ^*''"  ""'^>'-)  ^t  the 
diction  of  Dr.  C  e  asse!  ed  th^^  h  w  ''"''''  ""d^^^he  juris- 
merely  a  proUMe  ^W;~  ^  '^^"'"^  ^^'  '"'^"'^  ^^ 
Ihe  rubric  of  the  Missal  says, 

?Sb,"^  iXffi  Sre  .:;7,£r"?r"  i"i"xre,';? 

ougbt  always  .„ h.vi auSen  jo„  na^r"?-''"''^'  '"^  "'""■'•■he ...icl 

on^he  tTnClVr ;S'h'<:;:  .r»n3uhs.an,ia,ion  depends 

wholher  the  priest  has  the  fnio  In       r   '"r""''"''  '"  '"""' 
heart?      In  cases  wherp  ih  J!  •         .       Can  he  enter  into  his 

no.  direct  iS;tZX^:V^'-^1^^' }V^"' 
leagment  of  the  church  of  Rome  1s  not  Cn.Xi'J^A  u"  "'■^*""^- 

indrvidua,.  according  t.  such T;;:c;t!'be's„r:''.h'a7hri:ro^ 


THE    PROTESTANT    CHUK  fHES. 


295 


guilty  of  idolatry,  the  intention  of  the  priest  being  necessary  to 
transubstantiation  1  The  people,  therefore,  cannot  know,  even 
according  to  their  own  principles,  whether  they  worship  God  or 
not.  I  shall  be  told  that  it  is  not  the  fault  of  the  people,  for 
they  do  not  mean  to  worship  that  which  is  not  consecrated,  but 
to  worship  God.  So  say  idolaters — wc  only  worship  God  throuij;h 
the  image.  Hence,  this  mode  of  arguing  would  justify  idolatry 
generally.  Again  ;  bear  in  mind,  that  this  doctrine  of  intention 
is  not  confined  to  the  eucharist  ;  it  runs  through  the  whole  sys- 
tem. How  does  Mr.  Maguire  know  whetiier  Popes  and  Bish- 
ops, at  ordinations,  have  always  intended  to  ordain  1  How  does 
Mr.  Maguire  know  whether  he  is  a  priest  or  not  ?  He  is  not 
certain  that  the  bishop  who  ordained  him,  intended  to  ordain  him. 
Neither  does  he  know  whether  he  is  baptized  or  not ;  for  unless 
the  officiating  priest  had  intention,  the  outward  ceremony  failed  : 
marriage  also  according  to  the  church  of  Rome,  is  null  and  void, 
unless  intention  accompanies  the  performance  of  the  ceremony 
on  the  part  of  the  priest.  See,  then,  the  awful  results  of  this 
pernicious  doctrine  ! 

My  friend  took  hold  of  an  expression  in  an  extract  from  Theo- 
doret,  which  I  quoted  yesterday.  I  again  say,  that  his  argument 
would  fail  if  he  believed  in  transubstantiation.  The  change  in 
which  he  believed,  was  a  moral  change.  I  admit  his  language 
is  strong.     I  shall  read  to  you  another  passage  : — 

"  Jacob,  (says  Orthodoxus,)  called  the  blood  of  the  Saviour  the  blood  of 
the  grape.  For,  if  the  Lord  be  denominated  a  vine,  and  if  the  fruit  of  the 
vine  be  called  wine,  and  if  from  the  side  of  the  Lord  fountains  of  blood 
and  water,  circulating  through  tlie  rest  of  his  'jody  passed  to  the  lower 
parts  ;  welLnnd  seasonably  did  the  patriarch  say,  He  washed  his  garments 
in  wine,  and  his  clothes  in  the  blood  of  grapes.  As  we  then  call  the  mystic 
fruit  of  the  vine  after  its  consecration,  the  blood  of  the  Lord,  so  he  called  the 
blood  of  the  true  vine,  the  blood  of  the  grape. — Our  Saviour  indeed,  changed 
the  names  ;  for  to  his  body  he  gave  the  name  of  the  symbol,  while  to  the 
symbol  he  gave  the  name  of  his  blood  ;  and,  having  called  himself  a  vine, 
he  thence  consistently  applied  tlie  appellation  of  his  blood  to  tlie  symbol. 
But  tlie  scope  of  such  language  is  perfectly  familiar  to  those  who  have  beeu 
initiated  into  the  mysteries.  For  our  Lord  required  that  they  who  partake  of 
the  divine  mysteries,  should  not  regard  the  nature  of  the  things  which  thev 
see  ;  but  that  in  the  change  of  names  they  should  believe  that  ciiange  which 
is  wrought  by  grace.  Inasmuch,  as  he  who  called  his  own  natural  body 
wheat  and  bread,  and  who  further  bestowed  upon  himself  the  appellation  of 
a  vine  ;  he  also  honoured  the  visible  sympols  with  the  name  of  his  body  and 

blood,  NOT   CHANGING    THEIR  NATCRE,  BUT   ADDING  GRACE    TC    NATURE."— 

Theod.  Dial,  i,  oper.  vol.  iv,  p.  17,  18. 

As  to  Pope  Gelasius,  it  does  not  much  matter  whether  the 
work  from  which  I  quoted,  was  written  by  him  or  by  Gelasius 
Cyzinicus  ;  it  proves  that  opposition  was  made  to  transubstan- 
tiation, a  doctrine  which  was  groxmng  at  that  time. 

The  council  ol  Chalcedon  decreed,  that  eq\jal  honour  should 


296 


THE    WANT    OP    UNITV    OP 


be  paid  to  the  bishops  of  Rome  and  Constantinople.  On  the 
contrary,  the  Pope  is  now  called  God's  supreme  vicar  With 
respect  to  general  councils,  Gregory  Nazianzen,  writing  to 
Procopius,  says,  ° 

••  To  tell  you  plainly,  I  am  determined  to  fly  all  conventions  of  bishoos. 
For  I  never  yet  saw  a  comicil  that  ended  happily.  Instead  of  lessenincr  thev 
invariably  augment  this  evil."  '""o.  "'ey 

Here  is  the  opinion  of  a  man  respecting  councils,  who  had 
himself  been  present  at  the  second  general  council. 

The  Marquess  of  Pescara,  Panan,  who  was  present  at  the 
council  of  Trent,  as  the  charge  d'affairs  of  the  Spanish  ambas- 
sador, used  often  to  say,  that 

"He  deserved  much  credit  for  being  a  Christian,  after  having  been  present  at 
ttoo  elections  of  Popes,  aiid  at  one  council."— See  Literary  Lifeof  Don  Joaquin 
Lorenzo  De  Vilanueva,  2d  vol.  Append.  Lo  sucecido  en  el  coundlio  de 
1  rento  desdc  1561  hasta  que  se  acabo,  written  by  Don  Pedro  Gonzalez  de 
Mendoza,  bishop  of  Salamanca. 

Fiom  the  testimony  of  a  Roman  Catholic,  you  may  jud^re  of 
the  purity  and  princi{)les  by  which  the  Fathers  of  the  council  of 
Trent  were  actuated.  Mr.  Maguire  talks  of  infallibility  bein-r 
calculated  to  end  divisions.  The  Inquisition  itself  cannot  siip*^ 
press  the  inward  feelings  of  the  heart.  The  church  of  Rome 
may  succeed  in  putting  down  outward  dissensions.  But  such 
peace  is  like  that  of  the  dogs  of  Scylla,  who  howled  and  barked 
at  each  other,  and  then  retreated  into  the  unity  of  her  cavernous 
womb. 

The  church  of  Rome,  even  in  her  boasted  uniformity  of  wor- 
ship and  ordinances  is  not  agreed.     For  instance,  the  church  of 
Abyssinia  offered  about  200  years  ago,  to  adopt  the  Pope  as 
the  supreme  head  of  the  church.     On  that  occasion  the  court  of 
Rome  did  not  require  that  the  Abyssinian  ceremonies,  which  wore 
quite  different  from  those  of  Rome,  should  be  changed.     'Jhe 
Pope  received  the  ambassador  from  the  emperor  of  Abyssinia  ; 
and  the  pope's  secretary  declared,  that  the  said  emperor  should 
always  be  considered  as  the  true  son  of  his  holiness.     Never- 
theless, the  Abysinians  at  that  time  were  Eutychians — thev  cir- 
cumcised their  children;   they  observed  the  Jewish  sabbalh; 
they  communicated  under  two  kinds — they  did  not  believe  in 
Ihe  absolute  necessity  of  baptism,  and  rejected  the  seven  sacra- 
ments.— "Francis  Alvarez,  his  description  of  Ethiopia." 

The  Maronites  were  also  united  to  the  church  of  Rome, 
because  they  acknowledged  the  Pope's  supremacy ;  still  they 
retained  all  their  own  ceremonies,  which  they  performed  in  thei'r 
own  language.— (See  the  observations  subjoined  by  Rich.  Simon, 
to  his  French  trausialion  of  the  Italian  Jesuit  Dandini's  Voyage 
to  Mount  Libanus,  published  in  12mo.  at  Paris.  See  also  Euseb 
Renaudot,  Historia  Patriarch,  Alexand.  p.  648.) 


THE    PROTESTANT    CHURCHES. 


297 


Further ;  I  charge  Mr.  Maguire  himself,  with  holding  prin- 
ciples contrary  to  his  own  church.  First,  he  says,  that  Protes- 
tants are  not  heretics.  I  reply,  that  his  church  describes  all 
who  are  out  of  her  pale,  as  "infidels,  heretics,  and  excommuni- 
cated persons."  Dr.  French,  a  Roman  Catholic  bishop  of 
Ferns,  in  his  "  Doleful  Fall  of  Andrew  Sail,"  says,  that  the 
church  of  England,  both  priests  and  people,  as  well  aecvndum 
prcesentem  as  secundum  futur am  jvstiliamy  are  out  of  the  njystical 
urk  of  Christ.  Dr.  O'Keilly,  in  his  catechism,  says,  that  it  is 
necesary  for  the  soul,  on  pain  of  damnation,  to  be  obedient  to 
the  see  of  Rome.  Does  Mr.  Maguire,  by  opposing  this  doc- 
trine, exemplify  the  unity  of  the  system '{  Mr.  Maguire  has 
this  day  contradicted  the  principle  which  he  laid  down  before — 
namely,  that  it  was  sufficient  for  the  churches  in  communion  with 
Rome  to  agree  in  essentials,  though  not  in  non-essentials :  and 
we  are  now  informed,  that  there  is  no  such  distinction.  The 
church  of  Rome  holds  that  the  scriptures  are  to  be  interpreted 
•*  secundum  sensum  quem  tenet  ecclesia,  et  unanimem  consen- 
sum  patrum,"  according  to  the  opinion  of  the  church,  and  the 
unanimous  consent  of  the  Fathers,  in  matters  of  faith  and 
morals  pertaining  to  the  edification  of  Christian  doctrine  "in 
rebus  fidei  et  morum  ad  Christiana;  doctrinee  a;dificationem 
pertinentibus." 

As  to  the  anathema  being  annexed  to  none  but  to  articles  of 
faith,  I  refer  to  the  4lh  session  of  the  council  of  Trent : 

"It  shall  be  lawful  for  none  to  print,  or  cause  to  be  printed,  any  books  on 
sacred  subjects,  without  the  npnie  of  the  author,  or  for  the  future  to  sell  them, 
or  even  to  keep  tlieni,  except  they  be  iirst  examined  and  approved  of  by  tLe 
Ordinary,  under  pain  of  an  anatluma," 

I  should  like  to  know,  was  the  matter  thus  prohibited  an  arti- 
cle of  faith  1  Again,  in  the  27th  canon  of  the  3d  council  of  La- 
teran,  it  is  said, 

"Therefore,  we  are  resolved  to  subject  to  anathema  all  who  shall  presume 
to  receive  or  shrltcr  in  Iheir  houses  or  lands  those  who  are  called  Puritans, 
Patrins,  or  Publicans." 

I  should  like  to  know,  whether  this  injunction  related  to  a 
matter  of  faith?  My  friend,  in  the  distinction  which  he  has 
drawn,  has  contradicted  the  assembly  of  Jerusalem,  which  Mr. 
Maguire  called  the  great  exemplar  of  councils.  That  assembly 
made  no  decree  ou  r'-  'ters  of  faith,  as  may  be  seen  by  consulting 
the  15th  of  Acts.  v.  Maguire  has  referred  to  some  cases  of 
fanaticism,  You  have  doubtless  heard  of  the  revelations  of 
Sister  Nativite.  I  shall  give  you  one  of  her  revelations.  A 
message  with  which,  she  suid,  she  was  ch..  gcu  iVotn  heaven  to 
deliver,  was,  that  her  sister  nuns  should  leave  off  wearing  linen 
chemises,  and  wear  flannel  ones  again,  in  conformity  to  the 


i:^i 


i!  I' 


If; : 


't 


S'J8 


THE    WANT    OF    UNITY    OF 


rule  of  their  order !     These  revelations  aro  the  production  oi 
which  Dr.  Milner  said, 

"I  cannot  speak  too  hishiy  of  the  sublimity  and  affecting  piefy  of  thpan 
reveJaliona  in  general."— See  Revelations  de  la  Steur  NativTtfi.  Paris,  ISJ?! 

This  is  the  work  of  which  an  English  Jesuit  of  our  own  day 
has  observed,  that  if  the  whole  scriptures  were  lost,  all  their 
most  valuable  moral,  doctrinal,  and  theological  science  mitrlit 
be  recovered  here,  and  with  interest !  !  "^ 

Did  Mr.  Maguire  never  read  of  the  Feast  of  the  Ass,  that 
was  celebrated  in  several  churches  and  cathedrals  in  France  in 
the  15th  century  1     The  gross  absurdities  then  practised  would 
exceed  belief,  w^ere  they  not  recorded  by  faithful  witnesses.     A 
young  woman  richly  dressed,  with  an  infant  in  her  arms,  was 
placed  on  an  ass,  and  led  in  great  ceremony  to  the  altar,  where 
high  mass  was  performed  ;  and  a  hymn,  replete  with  blasphemy 
was  sung  in  his  praise  by  the  whole  congregation :  and  what  is' 
still  more  remarkable  for  its  folly  and  profanation,  the  priest 
used  at  the  conclusion  of  the  ceremony,  as  a  substitution  of  the 
words  with  which  he  dismissed  the  people,  to  bray  three  times 
like  an  ass,  which  was  answered  by  three  simular  brays  by  all 
the  people.     Wo  have  heard  a  good  deal  about  Johanna  South- 
cote.     Did  Mr.  Maguire  never  hear  that  the  founder  of  the 
order  of  preaching  friars,  founded  also,  in  12C6,  an  order  ot 
preaching  sisters.     There   is,  however,  this  great  distinction 
between  the  Protestants  and  the  Roman  Catholic  church,— Pro- 
testants reject  all  such  fanatics  as   Johanna   Southcote ;   the 
church  of  Rome  does  not.     Has  Mr.  Maguire  not  heard  of  St. 
1  eresa  de  Jesus  1     There  is  a  collection  of  sermons  written  in 
Spanish,  by  Francis  Fernando  De  Lara  y  Villamavor,  of  the 
order  of  our  Lady  of  Mount  Carmel :  and  this  book  i's  approved 
ol  by  the  general  of  his  order,  and  also  by  the  doctors  of  the 
university  of  Alcala,  and  by  his  bishop,  and  by  the  kinc.  of 
fepam  s  secretary ;  in  which  there  are  three  sermons  in  euTosy 
ol  the  seraphic  mother  St.  Teresa.     In  one  of  the  discourses 
the  preacher  informs  us,  how  this  blessed  woman  became  the 
only  female  doctor  that  ever  was  in  the  Catholic  church  ;  and 
in  order  that  she  might  obtain  that  honour,  and  as  the  doctors 
ol  Salamanca  hesitated  about  admitting  a  temale  to  the  honour 
of  the  doctorate,  he  relates  that  her  chin  was  endowed  with  a 
ong  beard,  and  that  the  learned  men  of  that  university,  scein- 
this  phenomenon,  no  longer  hesitated  to  give  her  the  degree. 

5n  It"^  *''""'  /f  ys.the  preacher,)  though  by  nature  she  was  a  woman,  vet 
W  prowess  and  bv  virtue  of  lier  hfnrH  sh,.  «,n=  „  ,,,„„  o-H  »k  .  /•  :u 

most  bearded  man  that  ever  graduated  in  thaVseaVofTe'arnh,^"'  ""  "'  '^^ 
The  learned  preacher  then  goes  on  to  prove  from  scripture, 


THE  PROTESTANT  CHURCHES. 


299 


that  Solomon  had  St.  Teresa  in  his  conteinplutinti  in  the  31st 
chapter  of  Proverbs,  "  who  can  find  a  virtuous  wonian." 

"MuUercm  fortcm  quis  invcnict— quicn  hallara -iiiia  milder  fuorte,  Vul- 
gameDios!  tan  diticil  es  hallar  una  muger  fiierte?  Si;  quo  no  cs  mu«ier 
fuerte  como  querra  de  la  que  liabla  la  l^tra— seno  una  nin^er  que  siendo 
fuertc,  fuesse  santa,  y  buena,  Muliercin  bonam,  loyo  el  Calilco— Muliercm 
omnivirtute  cumulatam,  Icyeion  otras,  una  inugcr  con  todus  liis  vertudca 
adornada— Mulierem  audacem  ad  res  genendas,  lejo  Baiiio  una,  mugef 
audaz  para  todas  las  imprcaas— Mulierem  heroinntn  Lcycion  otros,  una  rnu- 
ger  heroo  excellentessimo.  Mulierem  virileni,  leyeron  los  Setenta:  una 
niuger  varon  en  lo  varonil  muliercm  masculam,  leyo  Vatablo  una  muger 
Macbo  que  cxplica  mas  que  varon  porque  explica  homhre  mui  barbado. 
Essa  es  la  muger  que  pregunta  Solomon  ?  pues  mui  bien  dice,  que  qnien  la 
hallara  ?  quis  inveniet  porque  muger  y  con  tantas  prcndas  es  mui  diticil  de 
encontrar,  Mulierem  fortem  quis  inveniet."  , 

The  preacher  then  goes  on  to  ask  in  an  animated  style, 
who  is  this  woman  that  Solomon  has  foretold  should  be  found 
in  the  church  1 

"I  will  tell  you,  (says  he,)  since  I  know  what  answer  heaven  has  given 
to  the  question  :  for  on  a  certain  day  while  the  canonization  of  the  Senora 
doctresa  was  pendins,  as  one  of  the  sisters  of  our  lady  of  Mount  Carmel  was 
wrapt  in  contemplatuin  of  all  the  praises  the  church  had  lavished  on  this  its 
glorious  saint,  and  as  she  looked  up  to  heaven  she  saw  a  piece  of  writing  fall 
from  the  skies  at  her  feet;  and  taking  it  up,  she  read  therein,  'Christ  lias 
formed  for  himself  a  brave  woman.'  Then  the  daughter  of  our  lady  of  Mount 
Carmel  cried  out,*  O  sisters,  our  holy  mother  is  the  stout  mother  of  the  church. 
O  lady  and  doctress,  it  well  becomes  you ;  our  Mount  Cannel  mdeed  en- 
ioys  the  riches  of  possessing  a  mother  of  such  prowess— the  university  of 
Salamanca  enjoys  the  glory  of  having  you  as  a  graduated  doctress  in  its 
schools  •  our  own  Spain  rejoices  in  having  a  Spanisli  woman  such  a  Spanish 
man  in  prowess;  and  the  whole  church  glories  in  having  a  woman  with  a 
beard.— Mulierem  Virilem,  Mulierem  Masculam.' " 

You  shall  now  have  a  specimen  of  the  divinity  of  St.  Anthony. 
On  the  text  Matt,  xi,  "Take  my  yoke  upon  you,  &c,"  he 
begins  his  sermon  with  this  question— "What!  are  the  Apos- 
tles then  oxen  ?"  And  the  most  of  his  discourse  is  to  show, 
that  the  Apostles  were  oxen  ;  for  seven  reasons,  some  of  which 

are  these, — 

"Because  the  Apostles  were  sent  by  pairs,  like  oxen.  Acts  13,  'Sep- 
arate to  me  Saul  and  Barnabas,' &c.  2.  Because  an  ox  is  a  strong  and 
laborious  animal :  so  St.  Paul  says,  'He  laboured  more  abundantly  than 
they  all '  3.  An  ox  spends  little,  though  it  labours  much:  and  one  ot  the 
Apostles  savs,  1  Tim.  6,  'Havirtg  food  and  raiment,  let  us  therewith  be  con- 
tent-'  but  some  prelates  in  our  time  are  palfreys,  that  spend  much,  and  labour 
little  4  Because  in  ox  has  two  horns;  and  that  which  answers  m  the 
Apostles  to  these  two  horns,  is  doctrine  and  life.  Hence  that  i)rfaciier  is 
an  unicorn,  who  has  but  one  of  these;  with  this  horn  preachers  ought  to 
blow,  that  is,  with  good  doctrine  in  preaching;  which  yet  often  profits  li  Ic, 
unless  it  be  accompanied  with  the  other  horn,  that  is  good  life.  Another 
reason  i<»  because  there  is  nothing  in  an  ox  unprohtable;  so  neither  in  the 
life  of  the  Apostle8.-Of  Ihe  hide  of  the  one,  shoes  are  "iado,  and  horn  iiia 
conversation  of  the  Apostles,  an  example  is  taken,  which  fortihes  the  afli^c- 
tions,  as  a  shoe  does  the  feet:  Cant.  7,  'How  beautitul  are  thy  goings  m 
9.aoe8."  ■•     Ccrrr-  P.  de  Apost  p.  428 


..V.' 

ii 

300 


THE    WANT    OK    UNITY    OF 


red"  ""^  """""*"«  P'''^"S'^  <"'  expressions,  ^hich  I  „„„„, 

It  fl!"-^"^  ''""'"  something  of  the  Breviary  of  his  cl»,rch 
It  contains  some  most  cxtravaaanl  mrrnii„»/  i  ■  ''"""^"' 
Wfl  r**-!/!  of  o*  rt     -I-     ^'^^"**''6**n*  narratives,     I'or  mstance 

ZJ!a  .t         ^' ■''"''  "■  """■'y'  ">at  when  the  axe  wasem 
ployed,  the  executioner  in  vain  endeavoured  to  sever    he  Zk 

£  r  to  i,^l';r'"^™  '  *> ''»'"S  •>"' half  divTded,  a^^^^^^^^ 

A  It  r  H    uV  ^"y^'  "•  "■*  '="''  of  "■'«''  she  died ! 
of  a  safelor  e  ^  ^''''T  '"  •^'''"°*'  ""<'  ""eing  in  want 

In  used  to  ride      The    °"'  7*'''=''*/  1.^''^  "'■''  """i^  "*"' 
estger^tl'^^^^^^ 

pn?rdr;:^Vo^fr  roul'rsti^-'si'"  4^ 
o'l^f'sr^pr-^rLrs  r;  ^-  --^ 

church  all  over  the  world  to  make  use^of  it      I  Zm  nF''^°''^ 
mv  fti°;T'?:r  ■"■  "-'^  ™P°"™'  discuss  on  ™  eg  to  remind 

my  hand  the  dolt  ^nf  "xhereonTs'  ^^i^"^" '  '  '"""  '" 

What  Bible  am  I  to  take 


-IIX""  "" '''"'"'°'  •"""■»  So,ip,„re> 


foHaSro^'e'stpheS."  *>'»« /»'*-a„<l-Obs.-The  phr.,e  ,,,  One 


paners  a„d"nfvl""'"!f"i'""  ™  ">?  """le-'and-put  it amonait 

papers,  ''"^'"'^"vards  discovered  that  it  contained  the  hints 

noticed.     Will  my  opponent  say,  that  he  has  w 


pened 
my  pt 
which 


THE    PROTESTANT    CHURCHES. 


8()1 


ceived  no  assistance  in  this  very  room,  when  a  gentleman,  who 
shall  be  here  nnmelrss,  furnished  such  suggestions  to  him.  His 
remark  about  the  salt  was,  perhaps,  the  strongest  point  which  ho 
made,  and  this  presents  itself  in  the  notes  before  us. 

He  says  he  quoted  a  passage,  by  which  my  ignorance  of 
scripture  was  exposed.  Pardon  me  for  here  remarking  that  I 
have  read  at  least  the  Douay  Testament  with  some  attention, 
for  the  purpose  of  making  a  comparison  between  it  and  the 
authorized  version.  The  passage  to  which  Mr.  Maguire  has 
retered  is — 

"No  man  knowelh  whether  he  be  worthy  of  love  or  hatred."  Ecclew- 
astcs,  ix,  1. 

The  Protestant  version  reads, 

"No  man  knoweth  either  hate  or  love." 

I  ask  any  man  to  compare  this  Douay  translation  with  the 
Protestant  version,  and  he  will  discover  the  ditTerence  to  be  so 
great,  as  considerably  to  change  iho  sense.  Let  both  be  com- 
pared with  the  original,  and  I  will  venture  to  say  that  the  Pro- 
testant version  is  correct. 

Mr.  Maguire  called  upon  Mr.  Pope  to  read  the  rest  of  the 
passage. 

Mr.  Pope  observed,  I  cannot  occupy  my  time  in  doing  so. 

We  are  drawing  to  the  termination  of  the  discussion.  I  have 
brought  forward  fair  and  undeniable  facts,  showing  that  the 
church  of  Rome  is  often  opposed  to  the  church  of  Rome,  doctor 
against  doctor,  Pope  against  Pope,  in  proof  that  the  unity,  boas- 
ted of,  does  not  exist,  and  that  the  church  of  Rome  is  not  infal- 
lible. If,  as  I  have  proved,  the  church  of  Rome  contradicts 
herself,  inasmuch  as  two  contradictions  cannot  be  truf — the 
church  of  Rome  cannot  be  infallible.  Her  infallibility  there- 
fore goes  to  the  ground,  and  all  the  superstructure  raised  upon 
it.  Nor  is  this  all.  This  pretension  to  infallibility  is  the  mill- 
stone about  her  neck,  which,  though,  "  she  sit  as  a  queen  upon 
the  waters,"  will  sink  her  into  the  abyss.  Her  doctrine  n«ust 
be  brought  to  the  test  of  revelation,  and  the  right  of  private 
judgment  must  be  recognized.  My  friend  has  himself  departed 
from  the  system  of  the  church  of  Rome,  and  has  brought  her 
principles  to  the  bar  of  private  judgment,  and  thereby  given  a 
practical  proof  of  the  unity  which  exists  in  the  church  of  Rome. 

I  received  yesterday  evening  a  letter  from  the  Rev.  Prince 
C.riiwfckrA    nnrntfi   of  St.    Msirv's.  Donnyhrook  :   permit   me   to 

read  it : 

"  Dear  Sir.— Having  re^^  '  ^  the  public  papers  a  report  of  the  controversy 
at  present  pending  betwee..      u  and  Mr.  Maguire,  in  which  he  in  a  most 

26 


i}n 


-    'Ii 


302 


THE    WANT    OF    UNITY    OF 


decided  mi  nner  denies  thnt  he  uttered  any  thin<r  nt  tha  C«m#.W  «--.• 
which  could  bo  considered  ns  a  chuilenac,  /  beato  Ttat,  thai    hJou.h  n  "* 
dental  c.rcumstances  I  met  the  gentleman' who  'reported  Te  lZtT( 
that  meetmg,  that  ho  expressed  considerable  surpriio  at  Mr.  mAS  Zial 
anu  m  the  most  unequivocal  manner,  declarc'd,  that  after  the"mc%inlrn: 
over,  he  (the  reporter)  retired  to  the  hotel,  for  the  purpose  of  aS",f /|1 
notes;  that  while  so  engaged,  Mr.  Maguirc  entered'the  roo^  "vlcf 
reporter  observed  to  him,  that  he  had  now  l)rouaht  Mr  Pope  onllis  bl^  U 
he  had  given  a  direct  challenge  to  him,  and  that  a  meeting'^^a,  unavoidtbir 
That  then  the  reporter  read  his  notes  as  they  Jmve  appeared  in  prinr  «  b-n 
Mr.  Maguire acknowledged  them  lobe  a  faillfful  Btatcnfentofhis  worl  „M 
added  that  what  he  had  said  he  would  stand  to,  and   ha   t  .o„l!    „Tl  ^^ 
ofAdam  were  congregated  against  him,  ho  would  not  fenr  t&     -JW 
portei^s  name  is  __.    And  as  1  am  an  advocate  for  t  .  h.  yo^Timve  tverv" 
PVmission  to  use  this  document -us  you  may  think  proper.  ^ 

..n  ^  ^  remain,  dear  Sir,  your's  very  faithfnllv 

-Prince  Crawford,  Curate  of  St.  Mary's  Donnj^biook."  ^ 

My  correspondent  mentions  the  name  of  the  reporter      I  feel 
It  unnecessary  to  give  it  on  this  pubhc  occasion.     My  friends 
you  can  determine  whether  a  system,  which  has  recourse  to  such 
expedients  to  support  itself,  can  be  from  God.     And  here  I  hecx 
eave  to  notice  an  assertion  of  Mr.  Eneas  M'Donnell,  made  to 
wo  gentlemen,  whose  names  can  be  given-"  that  at  Baliinas- 
loe,  after  a  policeman  had  run  his  bayonet  into  McDonnell's  lerr 
I  cheered  him  to  go  on."     The  whole  is  false.     I  did  not  st!; 
fi-om  my  place,  and  would  willingly  have  prevented,  as  far  as 
m^  ability  might  have  enabled  me,  the  police  from  doing  an 
injury  to  any  Roman  Catholic,  if  such  had  t,een  intended.     In 
reference  to  Cavan,  you  have  read   in   the  public  prints  the 
various  contrad.ct^ns  of  statements.put  forward  by  ecilesiastics 
of   he  church  of  Rome.     Now  I  ask  you  as  honest  men,  can 
that  system  have  proceeded  from  the  God  of  truth,  which  has 
recourse  to  such  manoeuvring,  and  adopts  principles  of  action 
so  contradictory  to  the  tenor  of  the  holy  writ  ? 

fn  ^u    ^V'T'^I^-T^  imagined  after  Mr.  Pope  had  apologized 
for  the  intolerable  language  which  he  made  use  of  yesreiday-I 
thought  that  after  apologizing  in  the  presence  of  that  God  whose 
name  he  so  often  invokes,  he  would  not  have  indulged  in  similar 
irascibility,  and  that  we  should  not  have  had  from  him  another 
display  ot  the  spleen.     I  appeal  to  the  moetioii,  to  sav  whether 
1  have  not  conducted  myself  with  good  temper  towards  Mr. 
i-ope  during  this  discussion-I  appeal  to  the  meeting,  if  I  have 
betrayed  the  sime  irascibility  towards  him.     Mr.  Pope  brou-ht 
forward  a  document  to  prove  that  I  had  received  assisia.rce 
during  this  discussion,  and  that  suggestions  were  handed  to  me 
oy  a  gent.eman  whom  it  was  um.ecessarv  for  him  to  name.     A 
single  observation  will  set  you  right  on  the  subject.    I  neglected 
on  the  first  day  of  this  disyussion  to  take  notes-  I  thought  uiy 


THE    PROTESTANT    CHURCHES. 


SU3 


memory  would  preserve  {he  heads  of  the  nrcumonts  advnnccd. 
Some  notes  were  taken  for  me  by  Mr.  O'Connell— but  I  declare 
solenmly  that  I  never  saw  a  lino  or  syllable  of  the  document 
now  prodnce<l  by  Mr.  Pope.     I  nev4r  got  a  hint  about  the 
argument  on  the  salt  of  the  earth.     Though  I  do  not  imagine 
myself  a  great  scholar,  I  do  not  think  there  are  many  at  this 
meeting  who  knew  more  of  that  parlicular  point  than  I   did 
nyseli:     Mr.  Pope  has  acknowledged  that  it  was  one  of  ihe 
best  hits  which  1   made  against  him.     It  was  he  himself  who 
introduced  the  subject.    I  am  eforry  that  Mr.  Pope  will  not  allow 
thirf  meeting  to  pass  over  with  the  Vegularity  which  distinguished 
it  from  the  commencement,  but  that  a  drop  of  the  poisoned 
chalice  must  be  infused  into  our  good  humour.     With  regard 
to  the  reporter  of  the  meeting  at  Carrick-on-Shannon,  I  repeat 
what  I  have  already  publicly  stated  in  the  newspapers,  and  1  am 
satisfied  to  abide  the  result,  that  I  never  authorized  the  report  in 
question,  and  that  I  had  no  communication  with  the  person  who 
reported  the  proceedings  of  that  meeting.     I  knew  when  1  made 
this  statement  at  the  commencement  of  this  discussion,  that 
there  were  many  persons  in  Carrick-on-Shannon,  who  would  be 
glad  to  detect  me  in  stilting  what  was  not  the  fact.     I  no\r 
appeal,  with  confidence,  to  the  Protestants  who  were  present  at 
the  meeting  in  Carrick-on-Shamion,  whether  my  statement  be 
not  correct.     The  fact  is,  that  save  during  that  meeting,  I  have 
never  seen  the  reporter,  except  when  coniing  to  Dublin  on  the 
outside  of  the  Longford  coach.     And  I  here  declare  that,  in  the 
presence  of  four  Protestants  the  challenge  of  Mr.  Pope  was  put 
into  my  hands.     I  now  return  to  the  subject  of  our  discussion  ; 
I  repeatedly  called  upon  Mr.  Pope  to  show  from  scripture  a 
distinction  between  essentials  and  non-essentials.   I  have  already 
proved  to  yoii,  that  in  the  passage  quoted  from  St.  Paul,  there 
was  no  difference  made  between  doctrine  and  discipline,  but 
that  the  disputes  amongst  the  people  relative  to  the  superiority 
of  their  preachers,  formed  a  breach  of  charity  which  the  Apostle 
would  not  tolerate.     Mr.  Pope  says  that  Peter  denied  Christ, 
and  upon  this  fact  he  argues  that  Peter  could  not  be  infallible; 
but  he  makes  no  distinction  between  the  commission  of  sin,  and 
a  breach  of  divine  faith.     Christ  says  to  Peter — 

"Simon,  Simon,  bcliold  Satan  hath  desirrd  to  have  you,  ihat  he  may  sift 
von  as  wheat.  Bnt  i  have  prayed  for  thee  Ihat  thy  fartli  fail  not  j  and"thou 
being  once  converted,  contirni  thy  brethren." 

That  is  when  converted  from  the  sin  which  he  had  committed, 
he  was  to  confirm  his  brethren.  Here  our  Saviour  tells  us  that 
the  fajjh  of  Pctrr  should  not  fail.  Now,  eilher  Peter's  faith 
failed,  or  it  did  not — if  it  failed,  we  must  suppose  that  the  prayer 
of  our  Saviour  to  his  heavenly  Father  was  inefficacious.     My 


m 


I'ill 


mm 


hi   111 


SU4 


THE    WANT    OF    UNiTT    OF 


friend  hnn  reminded  me  of  Theodore!.  II  re-nssert.  thnt  in  the 
quotation*  rend  by  Mr.  Pope  iVoin  Theodortt,  the  wcrd  »♦  veiu-. 
rule"  iH  siibsjtitiiled  for  the  word  "adoro" — what  is  the  lUctl 
Ti»co<loret  wrotu  four  hooks  ngninsl  the  EutychinnH,  who  detued 
tho  rcnlit)' of  the  hunmn  nature  in  Christ,  in  which  ho  introdiici-a 
two  persons  under  the  names  of  Orthodoxus  und  Errnniste», 
who  iimtually  diseuHS  the  subject— the  firwt  is  tho  Catholic 
believer — the  second  the  Eutychian  advocate.  In  the  first 
dialopie  the  reality  of  Christ's  presence  in  the  Eucharist,  oihn- 
wise  the  doctrine  of  transubstuntiation,  had  been  establislicd : 
but  in  the  second  the  subject  is  resumed,  and  the  change  of  tho 
bread  and  wine  distinctly  pointed  out — the  first  question  u  put 
by  Orthodoxus.     He  asks  Erranistes  : — 

OnriioDox.— "Toll  mo  now;  tlic  mystical  symbols  which  arc  ofit-rcd  to 
God  l»y  tlie  priests  of  what  are  limy  tlio  symbols  ?" 

Erranistes. — ''Or  the  bodt  and  blood  or  the  Lord." 

On. — "Of  his  Ime  body  or  not?" 

Err. — "fJf  his  triio  body." 

Or. — "  Very  well ;  for  «very  image  must  have  its  original.'* 

Err.— "lam  happy  you  have  menlioned  tho  divine  niystcrics:  ted  mo 
therefore,  what  you  do  call  the  gitl  that  is  oflered  before  the  Priest's  invo-' 
cation  ?" 

.  Or.—"  This  must  not  be  said  openly,  for  some  may  be  present  who  are  not 
initiated." 

Eur. — "Answer  then  in  hidden  terms." 

Or. — "We  call  it  an  alin)ent  of  certain  grains." 

Err.—"  And  how  do  you  call  the  other  symbols?" 

Or. — "  We  give  it  a  name  that  denotes  a  certain  beverage." 

Err. — "And  after  the  consecration  what  are  they  called!" 

Or.— "The  body  of  Christ,  and  tho  blood  of  Christ." 

Err. — "/jcra  Jtye  rov  aytaofiov. 

Or. — "  ciiifta  ;^pi<Truw,  koi  aifia  yptarov. 

Err.—"  And  you  believe  that  you  partake  of  the  body  and  blood  of  Christ '" 

Or.—"  So  I  believe."  ' 

Err  — "  As  tho  symbols  then  of  the  body  and  blood  of  Christ  were  difll«rent 
before  the  coiiseeralion  of  the  Priest,  and  after  that  consecration  arechanTid, 
in  the  same  manner  we  (l^utychians)  say  the  boily  of  Christ  after  his  ascen- 
sion was  changed  into  the  divine  essence." 

Or.— "Thou  art  taken  in  thine  own  net,  '      r/cr  t'le  consecration  the 

mystical  symbols  lose  .lot  their  proper  natur-;    I "iTiain  in  fl  ■  f(  •  ner 

substance,  fisr„re,  and  appearance,  (or  as  so  .»  .,  -i-lPi  ,f,  in  the  shape  and 
form  of  tho  former  substance,)  to  be  seen  a.iu  understood  to  be  what  they 
have  been  made ;  this  they  are  believed  to  be  ;  and  as  such  they  are  adored." 

Thus  Theodoret  turned  the  comparison  of  Eutyches  (who  be- 
lieved in  tiansubstantiation)  against  himself— viz :  that  as  the 
elements  of  bread  and  wine  remained-  after  consecration  so  as 
to  be  seen  and  felt — that  is,  as  far  as  the  senses  were  con- 
Cf  r?^ed ;  so  Christ's  humanity  did  remain  after  its  hypostatical 
union  with  his  divini' 

«.*  **Jn"..^°?®  ^^  '?  **/'  ^■'^•'  ^^-  Mapuire's  concunence,  that  he  gave  the  passan 
1  "■  T^S2"°''®.*;.'"  ''®  *^°""'*  ''  translated  in  Faber'a  '  Difficulties  of  llomanisra.''- 
Lond.  1826,  p.  141. 


I 


THE    PROTKBTANT    CHURCHES. 


305 


m 


I 


With  respect  to  the  cctiincil  of  Ephes'is  having  decreed,  tiint 
nothing  should  bo  added  to  whnt  had  l)«tn  dctertnined  upon  by 
the  council  ot'  Nice,  I  agree  that  it  did  f»o.  Hut  will  tt  be  naid, 
that  when  other  articles,  besides  those  noticed  in  the  council  of 
Nice,  happened  to  be  denied  by  hereticH,  that  such  arlicici 
should  not  be  determined  and  explained  by  other  and  succeed- 
ing councils]  According  to  the  same  Imo  of  argument,  as  the 
word  consubstantial  was  not  mentioned  at  tho  council  of  Jcru- 
siilem,  the  Arians  might  have  argued,  that  it  should  riot  be 
liiiroduced  at  the  council  of  Nice.  The  council  of  Kphosus 
only  nieant  that  nothing  was  to  be  added  to  what  had  been  com- 
manded by  our  Saviour,  and  handed  down  to  us  by  the  Apostles. 
Mr.  Pope  says,  it  would  be  direct  idolatry  in  the  Catholics  to 
adore  the  host,  us  it  may  happen  not  to  be  consecrated.  I  will 
read  to  you  the  opinion  of  no  less  a  man  than  the  celebrated 
Protestant  divine,  Dr.  Thorndyke,  on  the  subject : 

"  Will  any  PnpiBt  acknowledge  that  ho  honours  the  elements  of  the  Eu- 
charist lor  God  7     Will  common  scnso  charge  him  with  honouring  that  in 

the  sacrament  which  he  doos  not  believe  to  ho  there? Those  who  say 

that  Papists,  by  worshipping  the  host,  are  guilty  of  idolatry,  only  lead  Pro- 
testants by  the  nose. 

But  when  the  ancient  idolaters  prayed  to  Baal  and  tlitir  idols, 
{simulacra,  duinb  things,  as  they  are  called  in  holy  writ)  prove 
to  me  that  they  only  intended  to  worship  God,  and  not  the  idols 
themselves,  when  they  oflfered  up  adoration  to  them,  and  I  shall 
give  up  the  argument.  Let  Mr.  Pope  show,  if  he  can,  by  propel 
documents,  that  I  have  contradicted  Catholic  doctrine,  and  let 
him  not  stand  up  here  to  attack  that  which  he  does  not  under- 
stand. I  could  quote  thirty  Protestant  writers  to  disprove  the 
charge  of  idolatry  against  the  Roman  Catholic  church,  showing, 
that  even  if  the  elements  of  the  sacrament  do  not  undergo  u 
transubstantiation.  Catholics  are  not  guilty  of  idolatry,  as  their 
worship  is  directed  to  Christ,  into  whose  body  and  blood  ihey 
believe  the  elements  b  .ve  been  transubstantiated.  I  have  here 
the  dialogue  of  Theodoret,  and  I  shall  repeat  his  words — 
Orthodox.—"  Tell  me  of  what  arc  the  mystical  symbols  offered  to  God 

by  the  Priest?"  ,  ^      , 

Erranistes.— "Of  the  body  and  blood  of  the  Lord." 

Or.— "Of  his  true  body  or  not?" 

Eun.—"  Of  his  true  body."  ••     ,. 

On. — "Very  well ;  for  every  image  must  have  its  ongmal." 

Err._«  And  after  the  consecration  what  are  they  called  ?" 

Or.— "The  body  of  Christ,  and  the  blood  of  Christ" 

Again,  he  asserts  that  I  said,  that  the  Catholics  are  agreed 
only  in  essentials,  and  that  I  confined  my  statement  to  that.  I 
deny  the  assertion — 1  pubiicly  said,  that  even  m  discipUne  t..ey 
are  not  allowed  to  disagree,  for  the  smaller  the  cause  of  dispute 
the  creater  would  be  the  scandal,  because  the  less  justifiable. 
^  26* 


mil 


S06 


THE    WANT    OP    UNITF    CF 


Mr.  Pope  lias  quoted  Dr.  Milner.     When  he  can  produce  a 
passage  fro.n  the  great  Dr.  Milner  opposed  to  nnypZo) 
Cathohc  doctnne,  he  will  be  an  extraordinary  manindeed!    He 
al=J0  gave  us  a  quotation  Hon,  a  second  Blanco  White.    I  apneal 
to  lh.s  rneeung  whether  it  be  fair  to  produce  those  men  aT*^,! 
nesses  aga.nst  the  Catholic  church,  who  have  apostatized  fom 
her  co:nmun.on,  and  who,  in  order  to  justify' their  apos  as^ 
endeavour  to  blacken  the  church  which  they  have  de  erted  l' 
every  possible  way-men  who  endeavour  to  exhibit  her  Tst' 
scarlet  lady  ol  the  seven  hills,  and  her  visible  head  as  ant  -  h.i  i 
By-  he-bye,  the  latter  elegant  phrases  are  not  so  much  in  volu 
at  the  present  day,  nor  so   frequently  employed   a^^ainst 'Jhe 
Cathohc  church  us  they  were  in  the  d^s  of  the  refonners      It 

I^^^r  F  "r 'J  V  *^""  P'^"^'^  ^••"  '-^^^^^^  their  steps       ^  the 
e,trly  Lnghsh  Protestant  translations  of  the  Bible,  cL.reZhol 
•as  used  for  the  word  church,  and  elder  for  bishop.     ButTel 
the  Protest.uU8  got  possession  of  the  tithes  and^green  ac  es 
church  and  b.shop  were  restored  in  the  Bible.     Is  it  not  very 
fool.sh,  to  say  the  least  of  it,  for  Mr.  Pope  to  go  over  all  Z 
anfquated   stories  which  he  is  enabled   to   cdlect   n-om   the 
panphlets  of  such  men  as  Gideon  Ousley,  and  to  bn  .forward 
such  new-l.ghts  as  authorities  against  the  Catholic  chu  cl  ^  J 
could  have  quoted  a  passage  iVom  the  Rev.  Sydney  Snilh 
worth  a  1  the  arguments  which  he  could  produce,  relath-e  to  the 
persecutions  wh.ch  the  Catholics  suffered  from  the  ea.  y  Z- 

areTti  thl'f'r""^^  ^^'^  discussion  mZany 

.Jt  ^.'^''V^^''^''  *'^.^*-  ^^'■"'"'  ^"^  '•^'^t^^  some  wonderful 
rS;n  rlnnn? h ^^  .  •  ^''n  '''''  '""S  bearded,  the  Catholic 
quoted.     I  reler  h.m  to  the  life  of  St.  Teresa,  as  given  iu  the 

ttre\he  •'•  '  l"^''  '^  ^''""  ^"^'^^-^e  will  iot  Ind  rec  rd  d 
the.  e  the  nd.culous  stones  which  he  has  retailed  to  us.     He 

.n  tr  D^;  fv^R^M    ''  fi  "°^  '"'^^  ^^^^  'h--«  --  --ha  tfx 
in   he  Douay  B.b  e  as  "  xNo  man  knoweth  whether  he  be  woi thy 

comnare'd'  1?  7^-  .  ^'?  ^' "''  ^^"  "^  ^hat  he  had  carefully 
compaied  the  two  translations,  and  did  he  not  describe  the  Vul- 
gate  as  scalunenlem  erroribus  ? 

toxi^rnlhp'n ''"''''nff '  ^ir  'g"°'-^"<^e  of  the  existence  of  this 
h    Don  V  B-Tr'^r^'^''-     ^^^'  '^'  ^'^'•^•"»  ff'^^"  «^  this  text  in 
Itf  J-  { t^l^  t^^!'  "*"^  "^'^^'^'••^'"y  ^o^  substantially  from  that 
g..^..  01  K  „x  uie  xroiesiant  translation.     It  is  there  rendered, 

"Man  knoweth  not  lovo  or  hatred  by  all  that  is  before  him." 


g 


THE    PROTESTANT    CHURCHES.  S07 

Hear  the  next  verse — 

"But  all  things  are  krpt  uncertain  for  the  time  to  coffie,  because  oil  ihinga 
equally  liappinto  llie  just  and  to  the  wicked,  to  the  good  and  to  the  evil,  to 
the  clean  and  to  the  unclean,"  ^c. 

There  is  I  contend  in  these  passages,  no  nnterial  difTerences 
between  the  Protestant  version  and  the  Douay  Bible.  Mr.  Pope 
has  showed  his  iirnorance  of  the  solemn  expression  ahvnys  used 
by  a  general  council  in  defining  articles  of  faith,  and  he  con- 
founds with  it  the  fortnula  of  an  exconiniunication.  When  an 
article  of  faith  is  declared  by  a  general  council,  it  is  solemnly 
decreed,  *'  Si  quis  dixerit ;  if  any  one  shall  contradict  this, 
anathema  sit."  But  where  that  formulary  is  not  employed,  and 
the  mere  exconmiunication  pronounced,  it  does  not  regaid  mat-' 
ters  of  faith.  }Iad  Mr.  Pope  consulted  Delahogue,  with  whose 
work  he  pretends  to  be  so  intimately  acquainted,  he  would  tind 
the  phrase,  si  quis  dixerily is  never  employid  by  a  general 
council,  but  when  an  article  of  faith  is  defined.  I  should  be 
sorry  that  any  personal  did'erences  should  exist  between  me  and 
my  friend,  Mr.  Pope.  I  declare  ihiit  I  have  no  feelings  towards 
him,  but  those  of  a  Christian,  a  brother,  and  a  gentleman  ;  and 
that  I  shall  never  hear  hinr  spoken  of  disrespeetluliy  without 
defending  his  character.  I  tru>t  thut  1  shall  never  entertain  any 
other  towards  him.  I  will  say,  and  it  is  as  far  as  I  can  go,  ihat 
no  man  ever  maintained  his  opinions  more  ingeniou.-^ly,  or  f-et 
up  a  more  plausible  defence.  It  w.is  to  me  a  cause  (*f  i egret 
that  the  interrogatory  system  had  not  been  adopted  in  this  dis- 
cussion, as  1  would  then  have  had  an  opportimity  of  taking  Mr. 
Pope's  arguments  serialim^  point  by  point,  and  of  unravelling 
his  sophisms.  Mr.  Pope  talked  of  the  Catholic  church  having 
fallen  into  error,  and  yet  he  admits  that  this  erroneous  chuich 
has  been  suflered  to  exist  for  eighteen  liundred  years.  'I  his 
gentleman  really  appears  to  have  acquired  more  confidence 
ufier  his  six  or  seven  years  preaching,  than  the  whole  Catholic 
church  for  eighteen  hundred  years.  It  hns  long  been  (he  cus- 
rom  of  the  reformers,  and  of  those  who  were  gifted  \\ilh  inlunal 
illuuiination.  to  talk  of  the  scarlet  lady,  seated  upon  the  seven 
hitls.  How  could  a  church  have  thus  subsisted  for  eighteen 
centuries,  if  erro-  had  formed  its  corner  stone  and  foundation? 
Have  we  over  read  or  heard  of  any  system  either  in  politics,  or 
in  religion,  lasting  for  such  a  period  of  time,  unless  it  was 
founded  upon  the  best  principles? 

I  may  now  mention  that  1  put  seven  queries  to  Mr.  Pope  to 
any  one  of  which  he  has  not  leturued  even  the  semblance  of  an 
answer,  i  asked  him  why  he  beli«!ved  ilmt  all  iriilhs  ate  con- 
tained in  the  scripture ;  I  then  inquired  from  him  by  wha» 
authority  the  sign  of  the  cross  was  employed  in  baptism  ?     i 


t        ' '  * 

'■           ill'  1 

'  .''I 

''\ 

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iM 


308 


THE    WANT    OP    UNITY  OP 


asked  him  why  he  used  blood — though,  indeed,  h«  had  cndea- 
voured  to  draw  a  distinction  between  the  red  gravy  which  flows 
frorn  a  shoulder  of  mutton,  and  the  blood — (of  the  particles  of 
which  that  gravy  is  most  unquestionably  composed.)     I  confess 
myself  unable  to  understand  his  metaphysical  distinction.     Per- 
haps he  goes  upon  the  maxim  that  odta  sunt  reslringenda.     I 
called  upon  him  to  show  why  he  did  not  wash  the  feet  of  his 
neighbours ;  Peter,  we  know,  said  to  Christ :  "  Lord,  thou  shalt 
not  wash  my  feet" — our  Saviour  replied  :  "  If  I  wash  thee  not, 
thou  shalt  have  no  part  with  me."     I  called  upon  Mr.  Pope  to 
prove  the  procession  of  the  Holy  Ghost,  from  the  scripture  ?     I 
galled  upon  him  to  show  where  the  term  "  consubslantial"  was 
employed  in  scripture?     I  called  upon  him  to  show  where  the 
baptism  of  infants  was  authorized  by  scripture.     I  demanded  an 
answer  to  these  several  queries.    He  has  certainly  evaded  them. 
Judge,  candid  and  enlightened  Protestants,  if  he  has  quoted  as 
many  texts  of  scripture  as  I  have.     There  is  not  an  article  of 
my  belief  in  support  of  which  I  did  not  adduce  clear  and  most 
manifest  texts  of  scripture.     Has  Mr.  Pope  done  so  ?     He  has 
quoted  some  texts  of  scripture  against  me,  but  not  one  to  esta- 
blish his  own  rule  of  faith.     He  thought  proper  to  substitute  lor 
the  word  of  God,  the  fallible  interpretation  of  man— to  appeal 
from  the  direct  evidence  of  scripture,  to  the  obscure  and  glim- 
mering light  of  private  judgment.     Beware  of  following  such  an 
ignis  fatuus,  when  the  meridian  sun  is  before  you — it  will  lead 
you  into  marshes  and  the  habitations  of  error — it  will  never 
conduct  you  to  the  fountain  of  truth.     I  have  quoted  the  opin- 
ions of  the  holy  Fathers,  and  I  am  bold  to  say,  that  I  prefer  their 
opinions  to  the  single  opinion  of  Mr.  Pope.    I  have  re-ad  to  you 
the  opinion  of  St.  Augustin,  who  declares  that  he  "  would  not 
believe  the  four  gospels  if  the  authority  of  the  Catholic  church 
did  not  move  him  thereto.     This  recalls  to  my  mind  the  saying 
of  St.  Cyprian,  that  he  has  not  God  for  his  Father  who  has  not 
the  Church  for  his  mother.     This  Mr.  Pope  asserts  was  applied 
to  Pope  Stephen.     The  work  of  Cyprian  lies  here  on  the  table, 
and  I  challenge  Mr.  Pope  to  read  twenty  lines  of  the  page  in 
which  this  passage  occurs,  and  then  to  maintain  his  opinion  as 
before.     The  passage  of  St.  Cyprian  has  l^een  misrepresented 
by  my  friend.    Again,  I  called  upon  him  to  answer  the  objectionsj 
of  the  Socinian,  without  manifestly  contradicting  the  principles 
of  private  judgment.     Reason  is  on  the  side  of  the  Socinian ; 
and  mysteries  being  above  reason,  he  has  a  better  ri^iht  to  exer- 
cise his  private  jiidgtrient  than  Mr.  Pope,  of  which  be  it  observed, 
Mr,  Pone  catiiiot  chiim  a  monooolv*     I  would  answei'  tlie  Soci- 
man  by  the  authority  of  a  church  which  has  existed  for  eighteen 
hundred  years.     If  lie  would  not  believe  in  that  authority,  I,  at 


mm'\ 


THE    PROTESTANT  <;HURCHE8. 


309 


all  events,  would  not  contradict  myself,  as  I  would  not  concede 
to  hm  the  right  of  private  judgment.  Not  so  Mr.  Pope.  1  he 
very  fact  of  his  pressmg  his  interpretation  upon  the  feociman 
contradicts  the  principles  of  private  judgment,  as  he  thuseiidea- 
vours  to  make  a  monopoly  of  that  which  he  hiuiselt  describes  as 
the  gift  of  heaven.  ,. 

I  defied  Mr.  Pope  to  show  how  a  Protestant  accordmg  to  his 
principles  could  make  an  act  of  faith.     He  has  not  done  so.     1 
admit  the  exercise  of  private  judgment  in  discovering  the  marks 
of  the  true  church,  but  the  moment  the  inquirer  has  made  that 
discovery,  that  instant  all  difficulties  are  cleared   away— all 
objections  vanish-and  he,  is  enabled   to  laugh  to  scorn  the 
quibbles  of  the  Atheist,  the  Deist,  and  the  unbeliever,      lalk 
3f  internal  evidence,  indeed— why  you  might  as  we  1  tell  the 
Paean  that  2  and  2  make  6— he  can  never  make  the  discovery. 
I  never  could  make  the  discovery.     Millions  upon  millions  of 
Christians  have  lived  and  died  without  ever  discovering  this 
internal  illumination  of  which  Mr.  Pope  has  so  conhdently 
spoken.     The  Catholic  church  rejects  this  tgnus  faluus,  and 
with  equal  justice  and  wisdom  she  discards  and  condemns  the 
principle  of  private  judgment.     According  to  that  P"nc.p\e,  as 
I  have  already  shown,  it  would  be  impossible  to  estab  ish  by 
clear  and  unexceptionable  argument,  the  authority,  the  integrity, 
and  the  inspiration  of  the  sacred  scriptures. 


Here  the  Discussion  ended.    When  Mr.  Magu.re  had  taken  his  seat  Mr. 
Pope  rose  and  shook  him  by  the  hand,  which  was  cordially  returned  by  Mr. 

^lln  Pope  then  stated  to  the  meeting,  that  he  had  that  '"O'"*"*  bee»  in- 
formed  by  Admiral  Oliver  that  the  notes  and  suggestions  of  which  he  Mr. 
pipe,  haJ  spoken,  though  taken  down,  had  not  been  seen  by  Mr.  Maguire. 


X trtr^vid?^^^^^^^^^  to  the;herctics  of  who.  he  speaUs, 

Td  nouo  him.    Cyprian-Oper.  Ep.  74.  ad  P-P~  Oxford,  1^682^  ^^ 

Mr  Macruire  added  the  following :-« In  the  description  of  the  council  of 
Ba^I?theXrns  who  disturbed  the  council  of  Rimin,  are  «Jjntjm.^^d^f;^^^^^^^ 
mistake. 


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D.  &  J.  Sa 

United  Statei 
description  < 
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PUBLISHED  B7 


D.  &  J.  SADLIER  &  COMPANY, 

No.  164  WILLIAM  STREET,  NEW  YORY ;  No.  128  FEDERAL 

STREET,  BOSTON ;  AND  CORNER  OF  NOTRE-DAME 

AND  ST.  FRANCIS  XAVIER  STS.,  MONTREAL. 


D.  b.  J.  Sadlicr  &  Co.  beg  leave  to  announce  to  the  Clergy  and  Laity  of  the 
United  States  and  British  Provinces  that  they  are  now  prepared  to  Airnish  every 
description  of  Catholic  worlts  on  terms  more  favorable  than  any  other  Establish- 
ment In  the  Country.  The  high  prices  heretofore  charged  for  Catholic  books  in- 
duced us  to  become  the  first  pioneers  in  the  great  reformation  now  extending  itself 
over  the  country  by  adopting  the  cheap  cash  system— depending  on  large  sales, 
quick  returns,  and  small  profits.  A  continuance  of  the  encouragement  received 
from  the  Rt.  Rev.  and  Rev.  the  Clergy  and  Laity  shall  induce  ns  to  continue  the 
publication  of  some  of  the  most  rare  works  at  prices  which  shall  be  within  the 
reach  of  all. 


63^  Orders  from  Religious  Societies,  Libraries,  and  Clergymen  on  the 
Mission,  &€.,  furnished  on  the  most  reasonable  terms. 

MinonANia  awd  othibs  from  thk  CotJWTRT  ttbitino  N«w  Tori  bhouib  OALt  a»b 

■ZAUIHS   BSrOP.S   PDROHASIKa. 

ALTAR  CARDS,  PIOUS  ENGRAVINGS,  PRAYER  BEADS,  MEDALS, 
CROSSES,  VASES,  FONTS,  &c., 

CONSTANTLY    ON    SALE    AT    VEKT    LOW    PRICIS. 

AUo  tha  ONLT  EDITION  of  School  Booh  now  used  hy  th«  Brother*  of  tJU 
Christian  Schools  in  (his  country  and  the  Canadae, 


1 


r% 


mm\ 


BOOKS  PUBLISHED  BY  D.  &  J.  SADLIER  &  COMPANY. 


Ilefo  ^00fo  ill  ^ms. 


(B^"  T/ee  Subscribers  take  great  pleasure  to  announce  to  the  Catholic 
Public  that  they  have  made  arrangements  with  ^Messrs.  Burns  &.  J.am- 
BKRT,  the  English  publishers,  for  the  immediate  republications  of  the 
following  Catholic  Works,  with  beautiful  illustrations,  from  original 
designs,  and  printed  on  the  finest  paper. 

The  Popular  Library 

OF  HISTORY,  BIOGRAPHY,  FICTION,  AND  MIS- 
CELLANEOUS LITERATURE.  A  Series  of  Works 
by  some  of  the  most  eminent  writers  of  the  day  ;  Edited 
by  Messrs.  Capes,  Northcote,  and  Thompson. 

The  "  Popular  Library"  is  intended  to  supply  a  desideratum  which 
has  long  been  felt,  by  providing  at  a  cheap  rate  a  series  of  instructive 
and  entertaining  publications,  suited  for  general  use,  written  expressly 
for  the  purpose,  and  adapted  in  all  respects  to  the  circumstances  of 
the  present  day.  It  is  intended  that  the  style  of  the  work  shall  be 
such  as  to  engage  tlie  attention  of  young  and  old,  and  of  all  classes  of 
readers,  while  the  subjects  will  be  so  varied  as  to  render  the  series 
equally  acceptable  for  Home  use,  Educational  purposes,  or  r.iihvav 
reading. 

The  following  are  some  of  the  subjects  which  it  is  proposed  to  in- 
clude in  the  "  Popular  Library,"  though  the  volumes  will  not  neces- 
sarily be  issued  in  the  order  here  given.  A  large  portion  of  tlie  Series 
will  also  be  devoted  to  works  of  Fiction  and  Entertaining  Literature 
generally,  which  will  be  interspersed  with  the  more  solid  publications 
here  named.  The  above  Series,  which  was  announced  some  time  ago, 
will  now  commence  immediately.  The  following  works  are  in  Prels, 
and  Avill  bo  complete  each  in  one  Volume. 

FABIOL  A  :  a  Tale  of  the  Catacombs.  By  Cardinal  Wisemax. 

A  POPULAR  MODERN  HISTORY.  By  Matthew 
Bridges,  Esq. 

LIFE  OF  ST.  FRANCES  of  ROME.  By  Lady  Georgi- 
ana  Fullerton. 

PICTURES  OF  CHRISTIAN  HEROISM ;  with  Preface 
by  the  Rev.  Dr.  Manning. 

THE  WITCH  of  MELTON  HILL  ;  a  Tale.  By  the  Author 
of  "  Mount  St.  Lawrence." 


•11 


BOOKS  PUBLISHED  BY  D.  ft  J.  SADLIER  ft  COMPANY. 


HEROINES  OF  CHARITY  ;  with  Preface  by  Aubrey  de 
VEiiE,  Esq. 

CATHOLIC   LEGENDS,  carefully  selected  from  the  best 
sources. 

HISTORY  of  the  MISSIONS  in  JAPAN.    By  Miss  Cadell. 

ALSO,  IN  PREPARATION. 

LIFE  OF  ST.  FRANCIS  OF  SALES.     By  R.  Ornsby, 
Esq.  •' 

ST.  DOMINIC  and  the  DOMINICANS.  ♦ 

BONNEVAL  :  a  Tale  of  Paris  in  the  Seventeenth  Century. 

ST.  ALPHONSUS  and  the  REDEMPTORISTS     Bv  J 

M.  Capes,  Esq.  *       ''     ' 

LIVES  of  EMINENT  STATESMEN  ;-Ximenes,  Wyke- 
HAM,  More,  &c. 

PICTURES  OF  CATHOLIC  LIFE,  &c.,  &c. 

REMINISCENCES  OF  MY  MOTHER  ;  or  Tales  of  the 
Reign  of  Terror,  by  Madame  Woilles,  author  of  "  The 
Orphan  of  Moscow.     Translated  from  the  French,  by  Mrs 
J.  Sadlier. 


The  Key  of  Heaven. 

A  New  Edition  on  Splendid  Type.  Revised,  Corrected,  En- 
larged, and  Improved,  with  Superb  Illustrations  on  Steel 
and  Wood. 


IN  PRESS,  Nos.  IX.,  X.,  XI. 

A  Collection  of  Irish  Tales, 

By  Mrs.  J.  Sadlier.  Comprising  amongst  others,  the  follow- 
ing :— Father  Shehey  ;  The  Daughter  of  Tyrconnell  ;  Fate 
of  the  Sheares' ;  Norman  Steel,  or  The  Priest  Hunter  ; 
The  Later  Days  of  the  O'Reillys  ;  O'Grady,  or  The  Ex^^- 
triated  ;  Granu  Wail,  a  Tale  of  the  Desmonds,  &c.,  &c. 

i::^  Some  of  these  Tales  a]ipeared  in  the  Boston  Pilot,  and  others  of 
Uicm  were  published  in  a  collected  form,  entitled  «  Tales  of  the  Olden 
•  u'  ^^  They  wi  1  form  three  50  cent  volumes,— each  volume  complete 
m  itselt     Revised  and  corrected  by  the  Author. 


BOOKS    PUBLTSHED    BY   D.    k  J.    SAPLIER   &   COMPANY. 


COMPLETE 

Works  and  Life  of  Gerald  Griffin. 

Hnvinf?  nlso  mndo  nrrangenicnts  with  Mn.  James  Di'ffy,  of  I)iil)lin, 
to  rppuhlisli  tlio  New  Kdition  of  the  UFF.  AND  WORKS  OF  (iV.\{. 
ALD  OUIFFIN,  revised  nnd  corrected  by  'lis  Brother,  to  be  complete 
in  ten  l2mo.  voluinea.  lUustruted  with  steel  Engravings.  Compris- 
ing the  following : 

COLLEGIANS  ;  a  Tale  of  Garryowen. 
CARD  DRAWING  ;  a  Tale  of  Clare. 
'    THE  HALF  SIR  ;  a  Talc  of  Munster. 

SUIL  DIIUV,  THE  COINER  ;  a  Tale  of  Tipperary. 

THE  RIVALS  ;  a  Tale  of  Wleklow. 

TRACY'S  AMBITION.— HOLLAND  TIDE 

THE  BARBER  OF  BANTRY. 

THE  AYLMERS  of  BALLY  AYLMER. 

THE  BROWN  MAN.— THE  VILLAGE  RUIN. 

THE  KNIGHT  OF  THE  SHEET. 

THE  ROCK  OF  THE  CANDLE. 

OWNEY,  AND  OWNEY  MacPEAK. 

THE  DUKE  OF  MONMOUTH  ;  a  Tale  of  the  Wars 

of  King  James  II. 
TALE  OF  THE  JURY  ROOM.— SIGISMUND. 
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A  MONUMENT  TO  THE  GLORY  OP  MARY. 

NEW  AND  ELEGANT  ILLUSTRATED  WORK! 

Published  with  the  Approbation  of  the 
MdST  REV.  JOHN  HUGHES,  D.  D., 

Archbishop  of  New  York. 

MOTHER    OF    GOD; 

With  the  HISTORY  OF  THE  DEVOTION  TO  HER  ; 

Completed  by  the  Traditions  of  the  East,  the  Writings  of 
Fathers,  and  Private  History  of  the  Jews.  By  the  Abbe 
•  Orsini.  To  which  are  added  the  MEDITATIONS  ON 
THE  LITANY  op  the  BLESSED  VIRGIN.  By  the 
Abbe  Edonard  Barthe.  Transhated  from  the  French,  by 
Mrs.  J.  Sadlier. 

in  J]lif»n»*f '"^""^  '''■'";''.  ^"^^  4^^^  O"'"'  was  recommended  to  me  by  tho«o  whce 
in^^M„*hr'1o''T'^''^'"  «r>>.  "tatters,  as  the  fullest  and  most  comVend io.  s  1  i  I 
01  the  Mother  ol  God,  seeing  that  it  does  not  break  oft;  as  most  others  do  a  the  close 

rh  .'rnhT^c'^'  '"^'  ^"'  ^tr^  ^'^^  ^"''''^  "f  "•«  universal  deZton  whe  e will,  the 
Church  has  honoured,  and  does  still  honour,  this  Queen  of  angels  and  of  m.^n     U 
shows  how  from  age  to  age  that  aevotion  has  grown  and  ..rSedc^^^^^^^^^^ 
h.JiV  H^/'  Y."'  records  the  shrines  and  churchls  erected  m  every  iand,?derle 
n  vociition.    I   emdodies  the  Eastern  traditions  concerning  her,  with  the  condM.ive 

li  Jl'ff  ''**  ^!"  ^"  abridgment  of  the^ri*  voluTie  published  in  Dublin  nnd  reimb- 

..'"f?-'^i"Ii^''^  ^^"""Vlt  "^  complete,  and  is  offered  to  the  public  at 
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-  •  « ■ 


The  History  of  the  Life  of  our  Lord  Jesus 

Christ, 

From  his  Incarnation  until  his  Ascension,  denoting  and  incor- 
porating the  words  of  the  Sacred  Text  from  the  Vulgate. 
Also,  the  History  of  the  Acts  of  the  Apostles,  Connected, 
explained,  and  blended  with  Reflections.  Translated  from 
the  French  of  Father  Francis  De  Ligny,  of  the  Society  of 
Jesus,  by  Mrs.  J.  Sadlier.  "With  the  approbation  of  the 
Most  Rev.  John  Hughes,  D.D.,  Archbishop  of  New  York. 

This  Bplendid  work  is  now  ready ;  making  one  of  the  most  teantiful 
•works  printed.  Illustrated  with  18  splendid  Steel  Engravings.  750  pages, 
imperial  octavo. 

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most  favourable  manner. 


OPINIONS    OF   Tax    PXVS8. 

•*We  cordially  congratulate  tlie  Catholics  of  tho  United  States  on  the  ap- 
pcarnnce  of  a  work  at  once  bo  important  and  interesting  as  Father  De 
Liffiiy's  Life  of  Christ.  It  is  already  widely  known  and  apprcciate<l  on 
the  continent  of  Europe,  where  it  hns  long  been  prized  as  one  of  tho  most 
useful  of  devotional  works.  Mrs.  Sadlier,  to  whom  the  Catlioiics  of  the 
United  States  are  already  much  indebted  for  lu-r  vahmble  contributions  to 
our  Catholic  literature,  has  rendered  Father  Do  Ligny's  work  into  our 


iJI 
'9 

lltf 

■i  H 

lll 

' 

tl 

11 


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ton,!jiio''\vith  PinfTuIar  felicity,  and  a  nice  regard  to  the  orir^inal  text, 
work  ■  ..... 

tvve 


Tlie 


rk  in  superbly  printed,  and  appoiirs  in  parts,  at  the  very  low  price  of 
;nty-fivo  cents  per  number.  The  steel  onirravings  are  done  in  tlio  best 
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Scheifer,  and  other  eminent  masters  of  the  old  sciiool.  Wo  know  no  Cath- 
olic publication  of  more  general  utility,  and  really  so  cheap.  It  has  already 
attained  a  wide  circulation  in  Europe,  and  we  doubt  not  but  that  it  will  bo 
Boon  found  in  every  Catholic  home  in  the  new  y/orld.^^— American  Celt. 


Essays  and  Eeviews  on  Theology,  Politics, 

and  Socialism, 

By  O.  a  BrownsoNj'LL.D.      One  volume,  536  pages,  royal 

12mo.,   printed  on  fine  paper,  bound   in   the  followino- 

styles — 

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BXTBAOT    TnOtt    THE    AXTTHOB's    PHErAOE. 

"I  respectfully  lay  this  humble  volume  at  the  feet  of  tho  Venerablo 
Prelates  and  Clergy  of  the  United  States,  not  as  worthy  of  their  patronage, 
or  oven  of  their  notice,  but  as  a  mark  of  filial  reverence  and  submission, 
and  of  profound  and  lively  gratitude  for  their  kind  encouragement,  and 
generous  and  uniform  support  of  my  humble  labours  in  the  cause  of  Catho- 
lic truth. 

"  I  woiild  also  inscribe  it  to  my  Protestant  countrymen.  They  will  find 
in  it  many  reasons  why  I  have  ceased  to  bo  a  Protestant,  but  none  I  hope, 
for  believing  that  I  have  lost  any  of  my  former  interest  in  them,  or  tliat 
their  welfare  here  or  hereafter  is  less  dear  to  me  than  over  it  was.  My 
sympathies  with  my  fcUow-mon,  which,  perhaps,  are  livelier  and  deeper 
than  some  suppose,  have  been  quickened  and  expanded,  not  deadened  and 
contracted,  by  my  cjpnversion  to  Catholicity.  I  have  said  nothing  in  the 
following  pages  in  wrath  ;  I  have  spoken  only  in  love. 

"  Placing  this  volume,  though  all  unworthy,  with  devout  gratitude  amd 
tender  love,  under  tho  protection  of  our  Blessed  Lady,  as  I  do  myself  and 
all  my  interests,  I  send  it  forth  to  the  public,  hoping  that  it  may  contain  a 
fit  word  fitly  spoken  for  some  earnest  mind  struggling  to  emancipate  itself 
from  error,  and  to  burst  into  '  the  glorious  liberty  of  the  children  of  God.' 

"THE  AUTIIOK. 
"Mount  BELUNonAM, 

"  Maunday  Thursday,  1852." 


i 


BOOKS    PUBLISHED   BY    D.    dc   J.    8ADL1ER    <fa   COMtANT. 


CONTENTS, 


The  Church  against  no  CJhurch, 

The    Ei)iscopaT   Observer    veraua    the  I 

Churcli, 
ThomwcU's    Answer   to    Dr.    Lynch,  1 

(April  nnd  October,  184S),  ; 

Protestftiitlsm   ends  In   Transcendent- 1 

alism, 
Protestantism  in  a  Nutshell, 
Authority  and  Liberty, 


Political  ConstltutlonB, 

War  nnd  Loyalty, 

The  Higher  Law, 

Catholicity  necessary  to  sustain  popular 

Liberty, 
Legitimacy  and  Revolutionism, 
Native  Americanism, 
Labour  and  Association, 
Socialism  and  the  Churob. 


The  Following  of  Christ. 

New  Translation,  with  the  approbation  of 

»{«  Nicholas,  Cardinal  Archbishop  of  Westminster. 
p^  John,  Archbishop  of  New  York. 

New  and  elegant  edition,  printed  on  the  finest  paper,  with  a  splendid 
steel  frontispiece,  600  pages,  18mo.,  and  bound  in  tlio  following  styles  : — 
Full  cloth,  gilt  edges,  $1. 
English  mor.  extra,  $1  25. 
Morocco,  super,  extra,  $2. 

"        flexible,  bevelled,  $2  50. 
24mo.  edition,  same  type,  cloth,  plain,  87J  cents. 
Boan,  plain,  50  cents. 
''      gilt  edges,  75  cents. 
Postage,  16  cts.  Cheap  edition,  10  ots. 


ti,  OPINIONS    or    THB    PBBSB. 

*'  We  know  not  tha  author  of  this  new  translation  of  the  Imitation,  but 
its  merits  cannot  be  doubted,  since  it  has  obtained  the  sanction  of  the 
highest  authority,  not  only  in  ecclesiastical  matters,  but  in  scholarship  and 
taste— Cardinal  Wiseman." — DuUm  Review. 

"  The  Sadliers  have  brought  out  an  edition  of  Thomas  h  Kempis'  'Imita- 
tion of  Christ,'  which  deserves  special  commendation  for  the  beauty  of 
typography,  paper,  and  binding.  Wo  like  it  better  than  any  English  edi- 
tion of  this  work  we  have  seen.  Let  all  who  have  not  this  text-book  of 
piety  and  meditation  obtain  a  copy." — New  TorJc  FreemarCa  Journal. 

"  This  is  the  finest  edition  of  the  '  Following  of  Christ'  ever  printed  on 
this  side  of  the  Atlantic.  Every  Catholic,  whether  old  or  young,  should 
have  a  copy  of  this  treasure  of  a  book." — Montreal  True  Witness. 

"  A  beautiful  copy  of  the  well-known  devotional  work  of  Thomas  k 
Kempis,  which  has  so  long  been  regarded  with  favour  by  the  whole  Chris- 
tian world.  This  edition  is  one  of  the  finest  specimens  of  American  typo- 
graphy and  paper,  particularly  in  a  religious  work,  which  we  have  ever 
tiMU..''— Norton's  Literary  Gazette. 


;|iPI 


BOOKS  PUBLISHED  BY  D.  A  J.  SADLIBft  A  COMPANT. 


Lives  of  the  Saints  of  the  Desert, 

AND  MANY  HOLY  MEN  AND  WOMEN  who  have  dweU  in 
bohtude.     By  the  Right  Rev.  Richard  Challoner.  D.  D  .  with 
^d.t>onal  Lives,  translated  from  the  French,  by  Mrs.  J.  Sadlier 
Printed  on  ftne  paper,  2  plates,  in  one  volume,  m  pages  or  more. 
16mo.    With  the  approbation  of 

t^  John,  Archbishop  of  New  York. 


Cbth,  extra.  75  cents. 

Cloth,  extra,  gilt  edges,  $1  12. 

English  imitation  gilt,  gilt  edges,  $1  50. 


Postege,  18  cent!. 


St. 

St. 

St. 

St. 

St. 

SS 

St. 

St. 

St. 

St. 

SS. 

St. 

St. 

St. 

St. 

St. 


John  the  Baptist, 
Paul,  the  first  hermit, 
Antony, 
Hilarion, 
Malchus, 

.  Pachomius  and  Palemon, 
Ammon, 
Paul  the  Simple, 
Macarius,  the  KIder, 
Macarius  of  Alexandria, 
Isidore  and  Pambo» 
Julian  Sabbas, 
Abraham, 
John  of  Egypt, 
Arsenius, 
Nilammon, 


CONTENTS. 


St. 
St. 
St. 
St. 
St. 

yt. 

St. 
St. 

St. 
St. 
St. 
St. 
SS. 

St. 


Simon  Stylites, 
Euthymiua, 

Theodosius  the  Ceniobarch, 

Sabas, 

John  the  Silent, 

John  Climachus, 

John  the  Almoner. 

Syncletica, 

Thais  the  Penitent, 

Pelagia  the  Penitent, 

Mary  of  Egypt, 

Jerome, 

Basil  the  Great,  Gregory  Nazi- 

anzen, 
John  Chrysostom. 


APPENDIX 

,  A  collection  of  remarkable  Say- 
ings, Aphorisms,  and  Examples,  of 
the  Eai3tern  Solitaries,  out  of  Ru- 
tinus. 


Out  of  an  ancient  writer,  translat 
ed  by  Pelagius  the  Deacon. 

Out  of  the  Spintual  Meadota  of 
John  Moschus  and  St.  Sophronius 


V  0.  4. 


The  liife  of  the  Blessed  Virgin  Mary, 
Mother  of  God; 

OR,  THE  LILY  OF  ISRAEL.    Translated  from  the  French  of  the 
Abbe  Gereert,  18mo.,  of  400  pages.    Steel  Frontispiece. 


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1 

elt  in          B 

with          B 

LIER.                B 

more.          Hk 

"       1 

Ecclesiastical  Annuls  of  the  Irish 
Church. 

SUBJECTS  TREATED  IN  THE  WORK: 

ST.  PATRICK'S  BIRTH  and  MISSION,  &c.  The  suc- 
cession of  the  Irish  Hierarchy  from  the  era  of  Ireland's 
conversion  to  the  present  time.  The  Saints  and  Missionaries 
of  Ireland — Monasteries  of  each  County — their  founders. 
Ravages  of  the  Danes.  Plunder  of  the  Irish  Church.  Per- 
secution of  Ireland.  The  Martyred  Prelates  and  Priests 
of  Ireland.  The  Apostates,  &c.  Enactments  of  Elizabeth, 
James,  Cromwell,  &c.,  against  the  Catholics.  Calumnies  of 
Protestant  writers  on  the  early  Irish  Church,  refuted.  Those 
annals  have  been  compiled  by  the  Rev.  Tomas  Walsh.  In 
one  volume,  850  pages,  royal  8vo.  Illustrated  with  thirteen 
splendid  engravings.     Cloth  extra,  $3,09. 


■  11 
i  I 


New  Month  of  Mary. 

THE  GRACES  OF  MARY,  or  INSTRUCTIONS  AND  DE- 
VOTIONS  FOR  THE  MONTH  OF  MAY,  with  Examples  chiefly 
of  Graces,  recently  obtained  through  Mary's  Intercession.  Com- 
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Thm  Manunl  contains,  in  Rtldition  to  forms  in  penernl  a^o,  various  do- 
votions  Bcloctod  from  approved  Contiuontnl  worI<fl.    Tlio  Prnyora,  Litnnios 
&c.,  Ac,  Imvo  I)cen  collotod  witlj  tiie   Lntin   orij^iriiJs,   wiiorcver  Biicii 
worl«  wore  Itnovvn  to  exist.     The  Engliali  version  of  the  Pmilms  l.ero 
given,  has  boon  constructod  by  a  comparison  of  the  authorized  Don-iy 
text  (to  which  in  substance  it  adJ.eres),  with  tlio  several  otlicr  versions 
wlucli  from  time  to  time  have  boon  sanctioned  for  tlie  purpose  of  dovotions 
The  Tnduljfonced  Prayers  have  been  literally  translated  from  the  Raootta 
Bouvior's  Treatise  on  Indulgences,  and  the  last  edition  of  the  Celesta) 
Palmotuni.    The  particulars  connected  with  the  Confraternities,  &c.,  to 
which  Indulgences  are  attached,  have  been  carefully  collected  from  au- 
thorized sources,  published  with  the  approbation  of  Ills  Eminence  Car- 
dinal Wiseman.    The  American  edition  has  been  enlarged  with  numerous 
translations  from  the  French  and  Italian,  and  selections  of  pravers  in  general 
use  in  this  country;  together  with  the  complete  offices  oV  the  Blessed 
Virgin,  and  Gospels  and  Collects  for  ovory  Sunday  throughout  tho  year 
and  explanations  of  all  tho  Festivals,  with  a  largo  number  of  Novenos' 
Litanies,  and  a  list  of  the  Popes,  Ac,  &o. 

Tho  following  outline  of  the  Contents,  will  give  some  idea  of  its  fulness  •- 
Table  of  Foasts,  Days  of  Obligation,  &c,-A  Complete  Calendar-Sum- 
mary of  Christian  Faith  and  Practice-Dovotions  for  the  Morning 
three  different  forms-Grace,  Angel  us.  Creed,  Pater  noster,  Mcmo^ 
rairo,  Latin  and  English-Evening  Prayers,  two  different  forms- 
Family  Prayers— Night  Prayers— Occasional  Prayers. 
Explanation  of  tho  Sundays  and  Principal  Festivals  of  tho  Year-Fifteen 
f  Meditations  on  Christ's  Passion-Prayers  on  the  Five  Wounds  of  Our 
Saviour-Stations  of  tho  Cross  (three  forms  of  )_Paraphra80  on  the 
Litany  of  Loretto-Rosary  of  Jesus-Pious  Ejaculations,  which  may 
be  used  on  various  occasions. 
Meditations  for  every  Day  in  the  Week-Acts  of  Faith,  Hope,  Charity 
-Universal  Prayer-Thirty  Days'  Prayer  to  Our  Blessed  Redeemer, 
and  to  the  Blessed  Virgin  Mary-Prayers  of  St.  Bridget-Prayers  for 
a  Happy  Death-The  Psalter  of  Jesus-Tho  Rosary  of  the  Blessed 
Virgin  [three  Methods  of  8aying]-Tho  seven  Dolors  of  tho  Blessed 
Virgin. 

Instructions  and  Devotions  for  obtaining  Indulgences. 

The  Ordinary  and  Canon  of  the  Mass,  English  and  Latin-Mass  for  tho 

Dead-Instructions  and  Devotions  for  the  Mass-Method  of  hcarin-r 

Mass  by  way  of  Meditation  on  the  Passion-As  an  Exercise  of  Union 

with  the  Sacred  Heart  of  Jesus  during  Mass-Instructions  and  Dcvo- 

tions  for  Communion,  various  forms-Method  of  hearing  Mass  for  one 

Uwho_ intends  to  communicate-A  Mass  of  Thanksgiving  after  Com- 
munion-Agnus  Dei-Quarant  Ore-Visits  to  the  Blessed  Sacrament. 


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The  CoUeota  nud  Gospolo  for  the  Sundays  and  Ilolydnys  throughout  the 
year. 

Instruction)!  and  Devotions  for  Confossion. 

Devotion  to  tlio  Sacred  Heart  of  Jesus — Devotion  to  the  Sacred  Heart 
of  Mary — The  Aasooiation  of  tlie  Holy  and  Immaculate  Heart  of  Mary 
— Prayers  to  the  Blessed  Virgin— Tiie  Confraternity  of  our  Lady  of 
Mount  Carniel— Association  of  the  Propagation  of  the  Faith — ^The 
Scapular  of  the  Passion. 

The  Institution  of  the  Holy  Childhood. 

The  ISacramcnt  of  Baptism  with  Ritual  for  ditto,  Latin  and  English — The 
Sacrutnont  of  Contlrmation — The  Sacroment  of  Matrimony — Devotions 
for  the  Sick— The  Holy  Viaticum- The  order  of  administering  the 
Holy  Communion  to  the  Sick — The  Sacrament  of  Extreme  Unction — 
The  Last  Blessing  and  Plenary  Indulgence— The  Recommendation  of 
a  Departing  Soul — Devout  Prayers  for  the  Dying — The  Last  Agony — 
Order  of  the  Burial  of  the  Dead— Supplications  for  the  Souls  in 
Purgatory. 

The  Benediction  of  a  Woman  in  Childbirth,  when  there  ia  a  doubt  of 
her  safety — Seven  Penitential  Psalms — A  Novcna  in  honor  of  the 
name  of  Jesus— A  Novena  to  the  Sacred  Heart — A  Novena  to  the 
Blessed  Virgin — A  Novena  to  St.  Patrick — to  St.  John  the  Baptist — 
to  St.  Charles  Borromeo — to  St.  Joseph — to  St.  Francis  Xavierius — 
to  St.  Ignatius— to  St.  Teresa — The  Ch.nplet  of  St.  Josepii — A  Prayer 
to  St.  Augustine— to  St.  Angela,  Foundress  of  the  Ursulino  Order — 
Prayer  to  St.  Ursula — to  St.  Aloysius. 

Lftanies.  Litany  for  a  Happy  Death — For  the  Dead — Another  Form — 
For  the  Dying — of  Angel  Guardian — Blessed  Sacrament — Blessed 
Virgin — Golden— Holy  Angels — Holy  Cross — Holy  Ghost — Holy  Name 
of  Mary — Holy  Trinity — Immaculate  Conception — Incarnate  Word — 
Infant  Jesus — Jesus  Glorified — Jesus,  or  the  Holy  Name — Life  of 
Jesus — Life  of  Mary — Our  Lady  of  Sorrows — ^Pardon — Penance — 
Resurrection — Sacred  Heart  of  Jesus — Of  the  Sacred  Heart  of  Mary — 
Saints — Scriptura — Seven  Dolors — Blessed  Virgin — St.  Aloysius  Gon- 
zaga — St.  Anne — St.  Francis  Xavier — St.  Joseph — St.  Stanislaus  Kotska 
—St.  Vincent  of  Paul— St.  Patrick— St.  John  the  Baptist— St.  Charles 
Borromeo — St.  Ignatius — St.  Teresa — St.  Peter — St.  Mary  Magdalen — 
St.  Philomena — St.  Paul — St.  Stephen — St.  Bernard — St.  Alphonsus 
Livouri — ^For  the  Souls  in  Puj^atory. 

The  Office  of  the  Blessed  Virgin — The  Office  of  the  Blessed  Sacrament — 
List  of  the  Popes,  Date  of  their  Accession,  Length  of  their  Government. 

Vespers  for  Sundays  and  Festivals — Compline — Exposition  and  Bene- 
diction of  the  Blessed  Sacrament — The  Little  Office  of  the  Blessed 
Virgin,  Latin  and  English— of  the  Immaculate  Conception 


II 

ml 

If' I 


f 


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P.  16  cts. 


THE 


GAEDEN   OF  THE  SOUL. 

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The  Gate  of  Heaven ; 

OR  WAY  OF  THE  CHILD  OF  MARY.  A  Manual 
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The  Way  to  Heaven. 

A  SELECT  MANUAL  OF  PRAYERS  for  Daily  Use, 

Compiled  from  approved  Sources,  with  the  Approbation  of 

Most  Rev.  John  Hughes,  D.  D.,  Archbishop  of  New  York. 

This  Manual  is  intended  as  a  companion  to  the  more  complete  books 
of  devotion  already  existing,  and  is  compiled  upon  a  plan  which,  it  is 
hoped,  will  render  it  generally  acceptable.  Such  a  book  as  "  The 
Golden  Manual,"  or  "  Garden  of  the  Soul"  comprising  forms  of  Devo- 
tions for  every  occasion,  as  well  as  instructions  and  explanations,  is 
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besides  this,  most  persons  feel  the  want  of  a  small  compact  Manual,  con- 
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THE 


HISTORY  OF  IRELAND, 

Taken  from  the  most  authentic  records,  and  dedicated  to  the 
Irish  Brigade,  by  the  Abbk  MacGkoohegan.  Translated 
from  the  French  by  Patrick  O'Kelly,  Esq.,  with  four 
fine  Steel  Engravings.  This  important  national  history 
is  printed  in  clear  type,  on  fine  paper,  with  marginal  lines, 
and  has  been  most  favorably  reviewed  by  the  American 
and  European  Press. 

NOTICES    07    THE    PRESS. 

*'  Onr  citizens  hnvo  now  u  most  favorublo  opportunity  of  siipplyins:  them- 
selves with  tlio  be«t  History  of  Ireland  extant.  There  nre  aevenil  works 
devoted  to  the  subject,  but  some  are  corrupt,  others  biifotod,  many  irjcoin- 

filcteundillllccurllte.  We  may  say  of  Keatin?,  Leiand,  Plowdcii,  Tavlor, 
[oore.  Smiles,  «fec.,  that  their  histories  arc  defective  or  incomplete.  Com- 
mon consent  seemj  to  have  fixed  upon  the  work  of  the  Abb6  Mac- 
Geogliejran  as  the  best.  Tiie  autiior  was  chaplain  of  the  illustrious  'Irisli 
Briijado,'  a  patriotic  son  of  Ireland,  and  an  accomplished  scholar  of  polished 
and  unusual  acfjuirements.  He  had  tlie  best  opportunities  and  full 
leisure  in  the  French  capital  for  the  formation  of  his  history.  It  is 
ainsiderod  a  work  most  faitiiful  and  honest,  accurate  in  detail",  liberal, 
patriotic,  and  hiy;li-toned  in  sentiment,  ami  more  complete  than  any  other 
History  of  Ireland  that  we  possess." — Freeman's  JournuL 

The  late  lamented  Thomas  Davis,  in  an  Essay  on  Irish  History,  speaks 
of  this  work  as  follows : — 

"  Well,  as  to  this  National  History— L'Abb6  MacGoosrhejran  published 
a  history  of  Ireland  in  French,  in  3  vols.,  quarto,  dedictited  to  the  Irisli 
Brigade.  Writing  in  France,  he  was  i'veo  from  Enffliah  censorsiiip— wri- 
tini,'for  'The  Briirale,'  he  avoided  the  impudence  of  llusyuonot  liistorians. 
Thesncers  of  the  Deist,  Voltaire,  and  the  lies  of  the  Catholic  CaturM^^nsis, 
receive  a  sharp  chastisement  in  his  preface,  and  a  full  answer  in  l<'/>  text. 
He  was  a  man  of  tlio  most  varied  acquirements,  and  an  eleijant  writer.  For 
tiie  student  of  Irish  History  it  is  the  best  book  in  the  world.  He  is 
granhic,  easy,  and  Irish.  Ho  is  not  a  bisrot,  but  apparently  a  genuine 
Catholic.     His  information  as  to  tho  munber  of  troops  and  other  facts  of 


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mice  of  Irish  History.''          '       ^^'^^  Inahmon  must  uow,  at  their  iguo- 
P-  24  cts.  ^ 

The  Eise  and  Fall  of  the  Irish  Nation 

THE  RISE  AND  FALL  OF  THE  IRISH  NATION  by 

law,  judge  of  tho  high  court  of  admiralty  of  Ireland  and 
member  of  the  late  Irish  parliament  for  the  oit'e  f  C 
and  Ologher.    The  work  contain,  much  valuable  inform" 

of  the  leadmg  members  of  both  sides  who  figured  so  con- 

i.  also  contains  the  red  and  black  list,  showing  the  bribery 
and  corruption  by  which  the  Union  was  carried  The  wo  k 
.8  a  handsome  royal  I2mo.  volume  of  472  paaes  belu  f 
ful  y  printed  on  fine  paper,  with  portraits  ofTeA^ 
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Valentine  McClutchy. 

VALENTINE  McCLUTCHY,  the  Irish  Agent;  the  Chron- 
icles  of  Castle  Cumber;  together  with  the  Pious  Aspiru- 
tions,  Permissions,  and  other  Sanctified  Privileges  of 
Solomon  McSlime,  a  Religious  Attorney.  By  William 
Carleton. 

In  tlu3  work  Mr.  Carleton  has  depicted  the  wrongs  and  sufferings  of  his 
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the  agents  of  absentee  landlords,  upon  those  tenants  who  are  so  unfortu- 
nate as  to  hold  lands  frojn  them. 

And  as  a  specimen  of  a  religious  Attorney,  we  would  challenge  creation 
to  produce  a  more  correct  picture  than  that  drawn  by  Garleton  of  Solomon 
McSlime.  We  venture  to  say  that  there  is  not  an  Irishman,  who  would 
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ARTMAGUIRE;  or.  The  Broken  Pledge.  By  William 
Carleton,  author  of  "Traits  and  Stories  of  the  Irish 
Peasantry."  Dedicated  to  the  Very  Rev.  Theobald 
Mathew.     18mo. 

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CARDLXAL  AVISEMAN'S  ESSAYS.     8  vols.         " 

RStoN^^f  vl^^  ^^  SCIENCES  AND  REVEALED 
GOSELIN'S  POWER  OF  THE  POPES."  2  vols.  - 
FAITH  OF  CATHOLICS.     3  vols.     8vo.  - 

MOEHLER'S  SYMBOLISM.     2  vols       - 
THE  POWER  OF  THE  POPE.     By  De  Maistre' 
AUDIN'S  LIFE  OF  LUTHER.     1  vol 
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LETTERS  OF  ST  TERESA:       " 
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ARCHER'S  SERMONS.     2  vols 

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APPLETON'S  ANALYSIS:  or  Familiar  Explanations  of  the 
Gospel.    -  -  .  * 

LEIBNITZ'S  SYSTEM  OF  THEOLOGY,  translated"  with  Notes. 
Jjy  Rev.  CiiARLKs  Russell,  D.  D 

S'?;Ttl^;^^^^^''^  HISTORY  OF  IIERRSIES.     2  vols. 
RELIGIOUS  MONITOR,  or  Instructions  and  Moditutions  Pre- 
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crn  ^'r^T^^r^t J*'*"'  ^''"■'^*-     2  vola.,  8vo.     (Just  Published.) 

ST.  LIGUORI  ON  THE  COUNCIL  OF  TRENT 

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LIFE  OF  ST.  DOMINIC. 

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GOTIIER  ON  THE  EPISTLFX  -  . 

LANAGAN  ON  THE  EUCHARIST      - 

PEACH'S  REFLECTIONS.      - 

CATHOLIC  LADIES'  KEEPSAKK        - 

STONE'S  RETREAT. 

NUN  SANCTIFIED.     (Scarce.) 

LIFE  OF  ST.  FRANCIS  ASSISSIM,  Patriarch  of  the  Friar'i 

Minors. 

SINNER'S  COMPLAINT  TO  GOD.      -  I 

LUCY  LAMBERT. 
WONDERFUL  DOCTOR.       - 
GRANDFATHER'S  STORY  BOOK      - 
MORNING  STAR. 
VIRGIN  MOTHER. 

LIFE  AND  DEATH  OF  OLIVER  PLUNKETT,  D.  D.,  Pri- 
mate  of  Ireland.  .... 

FRIDOLIN  ;  Translated  from  the  German  of  Canon  for  Schism. 
ST.  FRANCIS  DE  SALES  ON  THE  LOVE  OF  GOD 

i!^T.fS.^^*^l™'=^  ENGLAND  and  ROMK  (just  published.) 
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L.  'ANIMA  AMANTE.  -  .  .  , 

The  OUR  FATHER,  with  Illustrations  of  the  Several  Re' 

lations.     By  Veith.  ... 

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